PhD: Twitter quote 94

Photo: Banff, July 2, courtesy Deeaann on Facebook

PhD: Twitter quote 94

Edited from PhD

Twitter version I

Via Reformed tradition, I reason that revealed Scripture is the final authority for justifying a theological claim & therefore would see the empirical method’s evaluation of Biblical theology as secondary.

Inbody (1995: 215-216), referenced and responded to.

Twitter version II

I do not view empirical theology as primarily or singularly important in determining the truthfulness of a doctrine. I reason that Christian doctrine and practice must be grounded in revealed Scripture.

July 3, 2021

Within my Reformed, biblical, theological tradition, 'new theology' is not developed from the use of questionnaires, surveys and statistics used in empirical theology. Rather, theology, philosophy and worldviews can be reviewed and considered through the empirical responses.

In other words, for example, what people think about the trinity is not going to impact my trinitarian theology. Questionnaire results with surveys and statistical data 'might' impact my theological presentation of trinitarian doctrine. Based on my MPhil and PhD work, I would be orthodox in the sense of Reformed, Biblical theology, but am not likely an orthodox adherent of any form of empirical theology.

But rest assured, the questionnaires, surveys and data results from my British MPhil and PhD theses were intellectually useful and interesting.

BALLARD, PAUL AND JOHN PRITCHARD (2001) Practical Theology in Action, London, SPCK. 

BROWNING, DON S. (1985)(2005) ‘Practical Theology and Political Theology’, Theology Today, Volume 42, Number 1, Article 2, Princeton, Princeton Theological Seminary.http://theologytoday.ptsem.edu/apr1985/v42-1-article2.htm.

DEAN, WILLIAM (1990) ‘Empirical Theology: A Revisable Tradition’, in Process Studies, Volume 19, Number 2, pp. 85-102, Claremont, California, The Center for Process Studies.http://www.religion-online.org/showarticle.asp?title=2791.

DUBRAY, C.A. (1911)(2007) ‘Naturalism’ in New Advent: Catholic Encyclopedia, New York, Robert Appleton Company.

http://www.newadvent.org/cathen/10713a.htm 

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

ERRICKER, CLIVE, DANNY SULLIVAN, AND JANE ERRICKER (1994) ‘The Development of Children’s Worldviews, Journal of Beliefs and Values, London, Routledge.

FRANCIS, LESLIE J. and Practical Theology Team (2005) ‘Practical and Empirical Theology’, University of Wales, Bangor website, University of Wales, Bangor.http://www.bangor.ac.uk/rs/pt/ptunit/definition.php. 

GANZEVOORT, R. RUARD (2004)(2005) ‘Van der Ven’s Empirical/Practical Theology and the Theological Encyclopedia’, in Hermans, pp.53-74, C.A.M. & Moore M.E. (eds), Amsterdam.http://www.ruardganzevoort.nl/a04vdven.htm.

HEIMBROCK, HANS-GUNTER (2005) ‘From Data to Theory: Elements of Methodology in Empirical Phenomenological Research in Practical Theology’ in International Journal of Practical Theology, Volume 9, December, Berlin, Walter D. Gruyter.

http://xolopo.de/religionswissenschaften/data_theory_elements_met hodology_empirical_15063.html 

INBODY, TYRON (1995) The Constructive Theology of Bernard Meland: Postliberal Empirical Realism, Atlanta, Scholars Press.

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/ 

PETERS, KARL, E. (1992) ‘Empirical Theology in the Light of Science, in The Journal of Religion and Science, Volume 27 Issue 3 Page 297-325, September, Oxford, Zygon, Blackwell Publishing.

http://www.blackwell-synergy.com/doi/abs/10.1111/j.1467- 9744.1992.tb01068.x 

SIRE, JAME W (1975) The Universe Next Door, Downers Grove, Illinois, InterVarsity Press. 

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

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.

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

WINQUIST, CHARLES E. (1987) ‘Re-visioning Ministry: Postmodern Reflections’, in Lewis S Mudge and James N. Poling, Formation and Reflection: The Promise of Practical Theology by Lewis S Mudge and James N. Poling, Philadelphia, Fortress Press.

http://www.religion-online.org/showchapter.asp?title=586&C=850

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 

1 Thessalonians 2:13 New American Standard Bible (NASB)

13 For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of mere men, but as what it really is, the word of God, which also is at work in you who believe.

Bible Hub: πιστεύουσιν

Cited

1 Thessalonians 2:13 V-PPA-DMP GRK: ὑμῖν τοῖς πιστεύουσιν NAS: performs its work in you who believe. KJV: in you that believe. INT: you who believe

Bible Hub: Strong's 4100

Cited

pisteuó: to believe, entrust 

Original Word: πιστεύω 

Bible Hub: 1 Thessalonians 2: 13

Cited

πιστεύουσιν in 1 Thessalonians 2: 13

Verb, present, participle, active & dative, masculine, plural

PhD: Twitter quote 93

PhD: Twitter quote 93

Photo: Lungern, Switzerland Luxary Travel June 18 2021

Edited from PhD

Twitter version I

Sire notes some theistic critics have found fault with naturalism, reasoning a personal God was behind the universe & that naturalism did not provide an adequate reason why human beings were valuable. 

Twitter version II

Human beings are unique, but so are gorillas, & there remains the problem of establishing the value of human beings within naturalism (Sire).

---

Sire (1977: 74). 

DUBRAY, C.A. (1911)(2007) ‘Naturalism’ in New Advent: Catholic Encyclopedia, New York, Robert Appleton Company.

http://www.newadvent.org/cathen/10713a.htm 

HEIMBROCK, HANS-GUNTER (2005) ‘From Data to Theory: Elements of Methodology in Empirical Phenomenological Research in Practical Theology’ in International Journal of Practical Theology, Volume 9, December, Berlin, Walter D. Gruyter.

http://xolopo.de/religionswissenschaften/data_theory_elements_met hodology_empirical_15063.html 

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/ 

PETERS, KARL, E. (1992) ‘Empirical Theology in the Light of Science, in The Journal of Religion and Science, Volume 27 Issue 3 Page 297-325, September, Oxford, Zygon, Blackwell Publishing.

http://www.blackwell-synergy.com/doi/abs/10.1111/j.1467- 9744.1992.tb01068.x 

SIRE, JAME W (1975) The Universe Next Door, Downers Grove, Illinois, InterVarsity Press. 

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.

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

gorillas in archives

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

Eternal versus Everlasting III in my 40 degrees plus Celsius condominium loft

Eternal versus Everlasting III

Out for a show, last night. in Vancouver. It was not @ the Triple O's.

Preface

The sermon at church today dealt with eternal issues and I thought in version III, I should cite more from New Testament Greek.

Previously from the archives

Friday, November 03, 2006: Eternal vs. Everlasting 

Sunday, June 01, 2008: Everlasting vs. Eternal Reprised

June 27 2021

I will add some material to what I wrote previously with some edits. This is consistent with my website approach to God-willing, build on scholarship, knowledge and understanding through the development of related articles over time. 

Blue Letter Bible: αἰώνιος

Cited

(Strong’s Definitions Legend) αἰώνιος aiṓnios, ahee-o'-nee-os; from G165; perpetual (also used of past time, or past and future as well):—eternal, for ever, everlasting, world (began). Lexicon: Strong's G166 

Cited

Greek Inflections of αἰώνιος 

αἰώνια — 1x 

αἰωνίαν — 2x 

αἰωνίοις — 1x 

αἰώνιον — 45x 

αἰώνιός — 1x 

αἰώνιος — 2x

αἶώνιος — 1x 

αἰωνίου — 14x 

αἰωνιόυ — 1x

αἰωνίους — 1x 

αἰωνίων — 2x 

Cited

KJV Translation Count — Total: 71x 

The KJV translates Strong's G166 in the following manner: eternal (42x), everlasting (25x), the world began (with G5550) (2x), since the world began (with G5550) (1x), for ever (1x).

Outline of Biblical Usage 

1 without beginning and end, that which always has been and always will be  (eternal, my add)

2 without beginning (eternal, my add)

3 without end, never to cease, everlasting (everlasting, my add)

Cited

Thayer's Greek Lexicon quotes STRONGS NT 166: αἰώνιος αἰώνιος, -ον, and (in 2 Thessalonians 2:16; Hebrews 9:12; Numbers 25:13; Plato, Tim., p. 38 b. [see below]; Diodorus 1:1; [cf. WHs Appendix, p. 157; Winers Grammar, 69 (67); Buttmann, 26 (23)]) -ος, -α, -ον, (αἰών); 

1. without beginning or end, that which always has been and always will be: θεός, Romans 16:26 (ὁ μόνος αἰώνιος, 2 Macc. 1:25); πνεῦμα, Hebrews 9:14. 

2. without beginning: χρόνοις αἰωνίοις, Romans 16:25; πρὸ χρόνων αἰωνίων, 2 Timothy 1:9; Titus 1:2; εὐαγγέλιον, a gospel whose subject-matter is eternal, i. e., the saving purpose of God adopted from eternity, Revelation 14:6. 

3. without end, never to cease, everlasting: 2 Corinthians 4:18. 

Bible Hub: 2 Corinthians 4: 18 

Based on this Greek translation, this below might be a better rendering than most...

Amplified Bible 

So we look not at the things which are seen, but at the things which are unseen; for the things which are visible are temporal [just brief and fleeting], but the things which are invisible are everlasting and imperishable.

In other words, everlasting (eternal) life for those in the applied atoning and resurrection work of Jesus Christ (1 Corinthians 15, Revelation 20-22).

My default most used English version is the New American Standard Bible (NASB)

...while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. 

This translation does not bother me, as in context I view 'eternal' as 'everlasting'.

Theology and Philosophy of Religion

From the New Testament Greek according to Strong’s Exhaustive Concordance of the Bible, the same Greek word can be defined in English as either eternal or everlasting. The Greek word aíwvios (aionios) is explained as meaning perpetual, used of past time or past and future as well, eternal, for ever, and everlasting. Strong (1986: 8). Strong provides only one word for eternal or everlasting from the New Testament. 

Walter Bauer notes that in Romans 16: 25, a form of the word is used to describe a mystery of long ages ago without beginning. Bauer (1979: 28). In Hebrews 9: 14, a form of the word is used to describe the eternal Spirit and is mentioned as existing without beginning or end. Bauer (1979: 28). In Mathew 19: 29, Jesus discusses those that shall inherit everlasting life, and the word is used in a form that describes life existing without end. Bauer (1979: 28). 

The first verse appears to be describing a mystery that always existed with God, and in the second verse it mentions the Spirit of God that has always existed, and did not begin and will not cease. In the third verse the life Jesus discusses did not always exist, but everlasting life shall be given to some by God. There is a clear philosophical difference between the first two meanings and the last one. 

The first two examples, in my view, are describing aspects of the eternal God. Something which is eternal according to Simon Blackburn is not moving, and is beyond time, whereas the third example in light of Blackburn's definition is describing something that is everlasting and running within time. Blackburn (1996: 126). 

In the first two usages of the word the idea being put across is that the mystery existed within the mind of the eternal God, and that God’s Spirit was eternal. God is eternal, as in without beginning or end and is beyond time. Grenz, Guretzki, Nordling (1999: 47). The third verse is not describing eternal life, but everlasting life which has a beginning but no ending. The everlasting life of those in Christ is not eternal, but exists within time and continues to run within time and therefore this life should be properly defined as everlasting life as opposed to eternal life. This philosophical difference is why in my writings I only use the term eternal in the context of God and use the terms everlasting life, everlasting existence, or everlasting punishment when mentioning God’s created beings which exist in time. I am not trying to split hairs here, but rather wish to attempt to define my terms as properly as possible in order to avoid related theological and philosophical difficulties through the use of terminology in the future.  

This is not to deny some of the theological concepts which scholars and students use with the concept of eternal life. One student mentioned to me, while I lived in England, that we as Christians will share in the eternal life of God in the culminated Kingdom of God. I agree that we shall exist with God and experience his existence, but technically speaking he has eternal life, and we shall have everlasting life. God alone has always existed and therefore has eternal life. J.F. Walvoord notes that eternal life in Scripture is contrasted with physical life, and I completely agree. Walvoord (1996: 369). 

Whether the term is translated as eternal or everlasting life, I agree that it is the life that is opposed to physical temporal life from a Scriptural perspective. I would also add that it is contrasted with everlasting punishment for unbelievers. Whether we call it eternal or everlasting life it can only be found through Christ according to the Biblical account. 

Vicious Regress

Philosophically important for clarity, is the idea that the eternal triune God did not exist in any type of state of time prior to the creation of the time, the universe, and matter. I say this to avoid a vicious regress. In the Oxford Dictionary of Philosophy, Simon Blackburn discusses ‘infinite regress’ and mentions that this occurs in a vicious way whenever a problem tries to solve itself and yet remains with the same problem it had previously. A vicious regress is an infinite regress that does not solve its own problem, while a benign regress is an infinite regress that does not fail to solve its own problem. Blackburn writes that there is frequently room for debate on what is a vicious regress or benign regress. Blackburn (1996: 324). 

In The Cambridge Dictionary of Philosophy, William Tolhurst writes that a vicious regress is in some way unacceptable as it would include an infinite series of items dependent on prior items. A vicious regress may be impossible to hold to philosophically, or it may be inconsistent. Tolhurst (1996: 835). If the triune God had an infinite amount of time to plan creation, as some Christians state, then we would have the major philosophical difficulty of an infinite amount of time for God to traverse in order to arrive at creation. This would be a vicious regress and a problem that does not solve itself. This vicious regress would be an excellent target for critical philosophers to rightly claim as a major problem with Christian theology and philosophy. 

Vicious Regress from archives 

My solution, although not perfect since a finite being cannot fully understand eternity, it to state that prior to time, God was (and is) an infinite being that communicated within the trinity, but not in the sense of interaction that took time. God simply knew God and then created time, space, matter, the universe and all that is finite within that physical realm. God can now communicate within time with his creation. God did not need an infinite amount of time to plan his creation as with infinite knowledge God did what he desired via his nature. God was (and is) and created. 

BAUER, W. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press. 

BLACKBURN, S. (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

GRENZ, STANLEY J., DAVID GURETZKI and CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press. 

STRONG, J. (1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company. 

TOLHURST, WILLIAM (1996) 'Vicious Regress', in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press. 

WALVOORD, J. F. (1996) ‘Eternal Life’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

PhD: Twitter quote 92

PhD: Twitter quote 92

Twitter version I

God is revealed in Scripture to be spiritual in nature as described in John 4:24, therefore God could never be proven to exist through the empirical, scientific testing of matter. 

Twitter version II

Science is therefore a discipline outside of the realm of the supernatural.

June 24, 2021

The first cause, the primary cause, the uncaused cause, God, is infinite and by definition, beyond finite, time, space and matter. God cannot be proven empirically, but God works within creation. Creation is empirical as is God's key historical, revelation as the God-man, God the Son, God the Word, the incarnate, Jesus Christ, that provides salvation for those regenerate persons (John 3, Titus 3) that believe in him (John 1-3).

Bible Tools: John 4: 24

Bible Hub: John 4: 24

Greek New Testament: John 4: 24

John 4: 24 πνεῦμα ὁ θεός   

πνεῦμα  pnuema (spirit)

ὁ  ho (is)

θεός  theos (God)

Translated

God is spirit.

John 4: 24 King James Version (KJV)

24 God is a Spirit: and they that worship him must worship him in spirit and in truth.

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

DUBRAY, C.A. (1911)(2007) ‘Naturalism’ in New Advent: Catholic Encyclopedia, New York, Robert Appleton Company.http://www.newadvent.org/cathen/10713a.htm 

HEIMBROCK, HANS-GUNTER (2005) ‘From Data to Theory: Elements of Methodology in Empirical Phenomenological Research in Practical Theology’ in International Journal of Practical Theology, Volume 9, December, Berlin, Walter D. Gruyter.http://xolopo.de/religionswissenschaften/data_theory_elements_met hodology_empirical_15063.html 

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/

OXFORD DICTIONARY OF SCIENCE (2010) Oxford, Oxford University Press. 

PETERS, KARL, E. (1992) ‘Empirical Theology in the Light of Science, in The Journal of Religion and Science, Volume 27 Issue 3 Page 297-325, September, Oxford, Zygon, Blackwell Publishing.

http://www.blackwell-synergy.com/doi/abs/10.1111/j.1467- 9744.1992.tb01068.x 

SIRE, JAME W (1975) The Universe Next Door, Downers Grove, Illinois, InterVarsity Press. 

THE CONCISE OXFORD DICTIONARY (1995) Della Thompson (ed.), Oxford, Clarendon Press.

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.

archives: Scientism 

PhD Full Version PDF Website

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