Up-And-Outers & Down-And-Outers II

Up-And-Outers & Down-And-Outers II

Preface

Originally published, Tuesday, April 09, 2019. Republished with edits and editions.

---

I first posted on this concept: July 21 2014

I noted at that time...

I scanned through theological pamphlets. Dr. Harold Hoehner discussed in a Romans Greek Exegesis series that the up-and-outers and down-and-outers, were both without the moral, ethical, righteous standards of God. Persons need the imputed righteousness of Christ to be acceptable to God (Romans 4-5). Brief and non-exhaustive but the point is clear.

Dr. Harold Hoehner

HOEHNER, HAROLD, ThD, PhD (1985) The Epistle To The Romans, Institute of Theological Studies

Justification

A few months ago, I shared this concept with a senior work colleague. He was quite impressed with Dr. Hoehner's concept. I reason that my further commentary would be helpful to add to this website.

Based on Romans 1-6 in particular, which I often cite and discuss, Dr. Hoehner (paraphrased) is dealing with the Apostle's Paul's theology in regard to universal, corrupted, fallen, nature.

Dr. Hoehner on this cassette tape series, not book (from my seminary work at Canadian Baptist Seminary), divides universal, corrupted, fallen unbelievers into two groups:

The up-and-outers: The moral and ethical, non-believers.

The down-and-outers: The immoral and unethical, non-believers.

Outers very importantly also means those out of the Kingdom of God, as opposed to being in the Kingdom of God. Those not (at present) covered by the applied atoning and resurrection work of Jesus Christ. Those not justified via the righteousness of Jesus Christ.

The up-and-outers had significant non-biblical morality and ethics, but not Gospel morality and ethics.

The down-and-outers lacked both non-biblical and Gospel, morality and ethics.

I deduce that for Dr. Hoehner and his Roman's interpretation, those who are chosen in Jesus Christ (Romans 8-9), are considered those that are in.

I can agree with the secular and/or non-Christian critic that states that the Christian is not always the most moral and ethical person compared to other.

However, theologically and philosophically, this theology presently does not guarantee that a confessing individual Christian is significantly moral and ethical, by both non-Christian and biblical standards.

But, a truly regenerated believer (John 3, Titus 3, 1 Peter 1) should demonstrate biblical, New Testament morals and ethics. As one truly justified, this believer should  be progressing in those, through sanctification (set apart), by grace through faith (Ephesians, Romans, Galatians), within the Kingdom of God that will one day be culminated. (2 Peter, Revelation).

Monday, April 10, 2023

Note, it is my opinion that up-and-outers, the basically moral and ethical from a western perspective, will often not see the need for the Gospel, atoning and resurrection work of Jesus Christ to be applied to him/her. It is overlooked that imperfect (secular perspective) humanity and sinful (New Testament perspective) humanity, is unacceptable for the Kingdom of God by nature (Romans, 1 Corinthians 15 as examples). This corruption leads to sinful thoughts, desires, acts/actions.

ELWELL, WALTER AND YARBROUGH, ROBERT W., Third Edition (2013) Encountering The New Testament, Grand Rapids, Baker Academic

Justification continued

The Apostle Paul states that the righteousness of God has been revealed (Romans 1). (260). The atoning and resurrection, gospel work of Jesus Christ applied, provides salvation and legal justification by grace through faith (alone). In particular my words, with a Reformed slant, but based on 260). Romans reasons that those in Jesus Christ, receive God's righteousness (262). The righteousness of Jesus Christ, infinite God and perfect man. Works and the law could not guarantee human righteousness and therefore could not justify (Romans 4). Abraham too was justified as righteous by faith, not works. (Romans 4). 

Those in Jesus Christ receive the imputed righteousness (Romans 1-2, 3) of Jesus Christ and therefore are legally justified by God. This is instead of facing God's wrath and through Christ's death on the cross, human sin is atoned for. (262). This leads to everlasting life and a sanctification (Romans 6-8) of the sinful human nature toward the perfect human nature of Jesus Christ. 

To be completed at resurrection (1 Corinthians 15). 

Romans 6: 22 English Standard Version (ESV)

But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. 

New American Standard Bible (NASB)

But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life. 

King James Bible (KJV)

But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 

---

Salvation (justification, sanctification, my add) is by grace through faith, not works, and human beings can do nothing to merit God's acceptance. (263). Sanctification (6-8) is to increase obedience in the Lord. (263). Sin should be diminished, not promoted. (263). 

Within a Reformed perspective and evangelical view, the imputed righteousness of Jesus Christ in justification (Romans, Galatians) is applied immediately upon salvation: 2 Corinthians 5:21 New American Standard Bible 21 He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him. 

From Grenz, Guretzki, Nordling: A Protestant, Reformed, evangelical, perspective, views justification as a legal term meaning the sinner is acquitted (69). This justification makes the now regenerated (John 3, Titus 1 Peter 1, my add) Christian acceptable to the Holy God. This is through justification by grace through faith (69). Alone.

--- 

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

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

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 2: God and Creation, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids. 

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 3: Sin and Salvation in Christ, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids. 

BRUCE, F.F. (1987) Romans, Grand Rapids, William B. Eerdmans Publishing Company.

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. 

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House. 

COAD, F. ROY (1986) ‘Galatians’, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.

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

CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company.

DUNNETT, WALTER M. (2001) Exploring The New Testament, Wheaton, Crossway Books.

FEE, GORDON D. (1987) The First Epistle To The Corinthians, Grand Rapids, William B. Eerdmans Publishing Company.

ELWELL, WALTER AND YARBROUGH, ROBERT W., Third Edition (2013) Encountering The New Testament, Grand Rapids, Baker Academic.

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

FOULKES, FRANCIS (1989) Ephesians, Grand Rapids, Inter-Varsity Press.

FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids. 

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

GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan. 

HARPUR, GEORGE (1986) Ephesians in The International Bible Commentary, Grand Rapids, Zondervan.

HOEHNER, HAROLD, ThD, PhD (1985) The Epistle To The Romans, Institute of Theological Studies.

KAVANAGH, AIDAN (1999) ‘Initiation, Christian’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd. 

KIERKEGAARD, SOREN (1847-1848)(1955)(1966) On Authority and Revelation, Translated by Walter Lowrie, New York, Harper and Row, Publishers, Incorporated. 

KIERKEGAARD, SOREN (1848-1849)(1961) Christian Discourses & The Lilies of the Field and The Birds of the Air & Three Discourses at The Communion on Fridays, Translated by Walter Lowrie, New York, Oxford University Press. 

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing. 

MARSH, PAUL, W. (1986) ‘1 Corinthians’, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan.

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. 

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

ORR, R.W. (1986) I John, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

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

PAYNE DAVID F. (1986) '2 Peter' in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

POLKINGHORNE, G.J. (1986) '1 Peter' in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

SCHLEIERMACHER, FRIEDRICH (1799)(1961) On Religion, in Elie Kedourie, Nationalism, New York, Praeger University Series. 

SCHLEIERMACHER, FRIEDRICH (1821)(1928)(1976) The Christian Faith, Edited by H.R. Mackintosh and J.S. Stewart, Philadelphia, Fortress Press. 

SCHRECK, ALAN (1984) Catholic and Christian, Ann Arbor, Michigan, Servant Books. 

SHEDD, WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology, Volume 1, Nashville, Thomas Nelson Publishers. 

SHEDD, WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology, Volume 2, Nashville, Thomas Nelson Publishers. 

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.

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

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

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

Plato (PhD Edit)

Greece-Corfu from Earth Sciences

Plato (PhD Edit)

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

Originally published on March 11, 2015, this article presented my very limited referencing of Plato, and related within my Wales, PhD.

I decided to add some material and republish on April 8 2023.

Platonic Philosophy

Platonic philosophy was largely created by Plato (427-347 B.C.).[1]  Richard Kraut (1996) notes Plato was a preeminent Greek philosopher who conceived the observable world as an imperfect image of the realm of the unobservable and unchanging forms.[2]  Plato, in Timaeus, written in 360 B.C, viewed these forms as divinely moved objects.[3] 

Neoplatonism

Mark D. Jordan (1996) notes Augustine was primarily affected by Neoplatonism before his conversion to Christianity.[4]  Augustine (398-399)(1992) states in Confessions he examined Platonist writings that supported his Biblical understanding of the nature of God.[5]  Jordan states the Platonic writings helped Augustine to conceive of a cosmic hierarchy in the universe in which God was immaterial and had sovereign control over his material creation.[6]  However, Jordan states Augustine saw philosophy alone as being unable to change his life as only God himself could do.[7]  Augustine’s use of Plato does not in itself invalidate his understanding of Biblical writings where the two may happen to be in agreement.[8]

Platonic Demiurge

Mill theorized of a God that resembled the ‘Platonic Demiurge.’[9] A demiurge is a Greek term meaning ‘artisan’, ‘craftsman.’  It is a deity that develops the material world from ‘preexisting chaos.’ Plato introduced the concept and term in his text Timaeus. The perfectly good demiurge wishes to present his goodness and shapes the chaos as best he can, and the present world results. Wainwright (1996: 188).  The demiurge is a limited, non-omnipotent God, that did not create original matter. Wainwright (1996: 188).  Blackburn (1996: 98).

---

Website work

Plato: Stanford Encyclopedia of Philosophy: First published Sat Mar 20, 2004; substantive revision Sat Feb 12, 2022

Cited

'Plato’s central doctrines '

'Many people associate Plato with a few central doctrines that are advocated in his writings: The world that appears to our senses is in some way defective and filled with error, but there is a more real and perfect realm, populated by entities (called “forms” or “ideas”) that are eternal, changeless, and in some sense paradigmatic for the structure and character of the world presented to our senses. Among the most important of these abstract objects (as they are now called, because they are not located in space or time) are goodness, beauty, equality, bigness, likeness, unity, being, sameness, difference, change, and changelessness. (These terms—“goodness”, “beauty”, and so on—are often capitalized by those who write about Plato, in order to call attention to their exalted status; similarly for “Forms” and “Ideas.”) 

The most fundamental distinction in Plato’s philosophy is between the many observable objects that appear beautiful (good, just, unified, equal, big) and the one object that is what beauty (goodness, justice, unity) really is, from which those many beautiful (good, just, unified, equal, big) things receive their names and their corresponding characteristics. Nearly every major work of Plato is, in some way, devoted to or dependent on this distinction.' End citation

I personally do not find 'forms' as eternal as very helpful, philosophically. For me, philosophically and theologically, there is the infinite, which is of God, his attributes and his characteristics, and the finite, of which God created with logically, limited attributes and characteristics.

Citation

'Although these propositions are often identified by Plato’s readers as forming a large part of the core of his philosophy, many of his greatest admirers and most careful students point out that few, if any, of his writings can accurately be described as mere advocacy of a cut-and-dried group of propositions. Often Plato’s works exhibit a certain degree of dissatisfaction and puzzlement with even those doctrines that are being recommended for our consideration.' End citation

'cut-and-dried group of propositions'

I reason that for reasonable premise (s) and conclusion, there needs to be a clear distinction between the infinite and the finite. Although I have significant knowledge of the difference; I have no have exhaustive knowledge of either, and this shall remain so.

Citation 

'There is no mechanical rule for discovering how best to read a dialogue, no interpretive strategy that applies equally well to all of his works. We will best understand Plato’s works and profit most from our reading of them if we recognize their great diversity of styles and adapt our way of reading accordingly. Rather than impose on our reading of Plato a uniform expectation of what he must be doing (because he has done such a thing elsewhere), we should bring to each dialogue a receptivity to what is unique to it. That would be the most fitting reaction to the artistry in his philosophy.' End citation

Plato is a key, historical, philosophical source, and significantly speculative.

Blackburn

Concerning Platonism, British Philosopher, Blackburn writes that this was especially developed in the 'middle dialogues' (289). Plato reasons that 'abstract objects' such as those in mathematics (289) or justice (289) are timeless and objective entities. (289). I can grant that God had/has infinite understanding of mathematics and justice, but that does not equate to a finite understanding of the same, that to various degrees would be the understanding of any significantly, conscious, rational, entities which would be able to ponder on such.

---

PhD, Wales

AUGUSTINE (388-395)(1964) On Free Choice of the Will, Translated by Anna S.Benjamin and L.H. Hackstaff, Upper Saddle River, N.J., Prentice Hall.     

AUGUSTINE (398-399)(1992) Confessions, Translated by Henry Chadwick, Oxford, Oxford University Press.

AUGUSTINE (400-416)(1987)(2004) On the Trinity, Translated by Reverend Arthur West Haddan, in Nicene and Post-Nicene Fathers, Series One, Volume 3, Denver, The Catholic Encyclopedia.

AUGUSTINE (421)(1998) Enchiridion, Translated by J.F. Shaw,  Denver, The Catholic Encyclopedia.

AUGUSTINE (426)(1958) The City of God, Translated by Gerald G. Walsh, Garden City, New York, Image Books.

AUGUSTINE (427)(1997) On Christian Doctrine, Translated by D.W. Robertson Jr., Upper Saddle River, N.J., Prentice Hall.

AUGUSTINE (427b)(1997) On Christian Teaching, Translated by R.P.H. Green, Oxford, Oxford University Press.

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

CAREY, GEORGE W. (2002) ‘The Authoritarian Secularism of John Stuart Mill’, in On Raeder’s Mill and the Religion of Humanity, Volume 15, Number 1, Columbia, University of Missouri Press.

JORDAN, MARK D. (1996) ‘Augustine’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, pp. 52-53. Cambridge, Cambridge University Press.

KRAUT, RICHARD (1996) ‘Plato’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, pp. 619-629. Cambridge University Press.

MILL, JOHN STUART (1789-1861)(2003) Utilitarianism and On Liberty, Mary Warnock (ed.), Blackwell Publishing, Oxford.

MILL, JOHN STUART (1825-1868)(1984) Essays on Equality, Law, and Education, John M. Robson (ed.), University of Toronto Press, Toronto, University of Toronto Press.

MILL, JOHN STUART (1833)(1985)(2009) Theism: John Stuart Mill, The Collected Works of John Stuart Mill, Volume X - Essays on Ethics, Religion, and Society, Toronto, University of Toronto Press.

MILL, JOHN STUART (1874)(2002) The Utility of Religion, London, Longman, Green, and Reader.

MILL, JOHN STUART (1874)(1885)  Nature the Utility of Religion and Theism, London, Longmans, Green and Co. 

PLATO (360 B.C.)(1982) ‘Timaeus’, in Process Studies, Volume. 12, Number 4, Winter, pp.243-251. Claremont, California, Process Studies.

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company. 

---

[1] Pojman (1996: 6).

[2] Kraut (1996: 619-620).

[3] Plato (360 B.C.)(1982: 35).    

[4] Jordan (1996: 52).

[5] Augustine (398-399)(1992).

[6] Jordan (1996: 53).

[7] Jordan (1996: 53).

[8] Augustine (398-399)(1992).

[9] Carey (2002: 116).  

Website

Plato: Stanford Encyclopedia of Philosophy: First published Sat Mar 20, 2004; substantive revision Sat Feb 12, 2022

Primary Literature Cooper, John M. (ed.), 1997, Plato: Complete Works, Indianapolis: Hackett. (Contains translations of all the works handed down from antiquity with attribution to Plato, some of which are universally agreed to be spurious, with explanatory footnotes and both a general Introduction to the study of the dialogues and individual Introductory Notes to each work translated.) 

Burnyeat, Myles and Michael Frede, 2015, The Pseudo-Platonic Seventh Letter, Dominic Scott (ed.), Oxford: Oxford University Press.

Bullets: Brief philosophical reply to Bruce Arthur

Bullets: Brief philosophical reply to Bruce Arthur

• Image from IconsDB 

 • I have listened to Bruce Arthur over the years and appreciate much of his hockey commentary. 

• A brief philosophical reply to... 

• The Toronto Star

• The LGBTQ community and Brian Burke deserved better from James Reimer: By Bruce Arthur Columnist Sun., March 19, 2023 

--- 

• Quoting Arthur: 'I feel bad for James Reimer. He’s had a decent NHL career, especially for someone from the tiny town of Morweena, Man. He was a sheltered evangelical Mennonite kid whose belief in Scripture was so profound that he would apologize to someone for saying unkind things about them in private; things that person would never have known about had Reimer not apologized. In his own words, Reimer believes in loving everyone. We should all aspire to that. But Reimer can’t quite get there, and it’s a shame.'

• Bruce, based on this story, how can you reasonably opine that Reimer is...

a) Sheltered?

b) Not loving everyone?

• Bruce, from the start here, philosophically, a person does not have to agree with the worldview and/or philosophy of another person, to love that person.

• As well, loving people with different worldviews and philosophies is a very New Testament perspective as well, as Jesus stated:

• English Standard Version (ESV) Matthew 5: 44 But I say to you, Love your enemies and pray for those who persecute you...

• Quoting Reimer: “But the counter side, or the other side, is I just can’t publicly or personally endorse something that goes against my beliefs. That’s kind of where I’m at so far.” 

• Right. One should not publicly ethically and morally endorse a view he/she is opposed to.

• Quoting Arthur: 'Hockey is for everyone, they say, and in the NHL that includes bigots and it can’t be helped, or won’t, depending.'

• Oxford Learner's Dictionary 

• Quoting: Bigot: a person who has very strong, unreasonable beliefs or opinions about race, religion or politics and who will not listen to or accept the opinions of anyone who disagrees

• Bruce, who here is viewing the opinions of others as unreasonable?

• Global News 

• By Kathryn Mannie Global News Posted March 20, 2023 8:51 am

• Quoting Reimer: “I strongly believe that every person has value and worth, and the LGBTQIA+ community, like all others, should be welcomed in all aspects of the game of hockey,” the statement concludes.

• But Bruce, based on your article, you seem displeased with Reimer publicly embracing his Christian worldview on this issue.

• Philosophically, Reimer here is not being a bigot.

• Bruce, I am not calling you or anyone here a bigot. 

• I state that it is poor philosophical reasoning on your part.

• Quoting Arthur: Religion has been used as a skirt for bigotry for an awfully long time, and if you want to selectively pick from Biblical teachings, you’re allowed.

• Bruce, if you knew the Hebrew Bible and New Testament reasonably well, you would know that Reimer is taking a contextual, biblical, theological, philosophical, position.

• Add poor biblical reasoning to poor philosophical reasoning, on this issue, Bruce.

• Quoting Arthur: Jesus, of course, never mentioned homosexuality and preferred to hang out with society’s marginalized people, but some people choose a different version of their faith. Again, that’s their right.

• Bruce re: to selectively pick from Biblical teachings...

• Jesus chose Saul/Paul as an Apostle in Acts, Chapter 9.

• Paul is the key theological apostle in the New Testament...

• Sanctioned by God the Son (the resurrected Jesus Christ), God the Father and God the Holy Spirit, the Apostle Paul stated that homosexuality was sinful.

 

• From my website archives below...

• As I noted in my previous article on this subject, Romans 1:26-27 discusses the issue of homosexuality. James D.G. Dunn states that Paul's attitude to homosexual practice is unambiguous. Dunn (1988: 74). For Paul this practice is a passion not worthy of respect and is unnatural. Dunn (1988: 74). 

 • Cranfield notes from the Biblical text an abandonment of natural intercourse with the opposite sex, for same sex intercourse. Cranfield writes that Paul is explaining that homosexual acts are contrary to nature and the creator's intention. Cranfield (1992: 35). It is perversion that is condemned. Cranfield (1992: 36). 

• Mounce states that Paul views homosexual practice as shameful, unnatural, indecent, and a perversion. Mounce (1995: 82). Mounce traces it back to the Old Testament condemnation in Leviticus 18:22. Mounce (1995: 82-33). Mounce further writes that in 1 Corinthians 6:9-10, Paul notes that homosexual offenders will not be allowed to enter the Kingdom of God. Mounce (1995: 82-83). These offenders are 'soft ones' who allow themselves to be used as women. Mounce (1995: 83). Mounce makes the very reasonable deduction that there is no room for the allowance in the Christian Church of homosexual practice since it is clearly condemned in both Testaments. Mounce (1995: 82-83). 

• Quoting Arthur: Indeed, Reimer’s confused explanation of how he couldn’t wear an Islamic-themed jersey despite being a friend of former Leafs teammate Nazem Kadri showed a man who has chosen a fundamental and fundamentalist insularity.

• No Bruce, Reimer is not confused here.

• Reimer is a man that is demonstrating philosophical and religious, worldview consistency and integrity.

• Reimer is not obliged to wear any jersey that embraces a philosophy and/or religious worldview, such as Islam, that he does not agree with it.

 • Obviously, a person can be friends with someone of another worldview without embracing that worldview.

• The gospel message includes the theology that divine regeneration (John 3, Titus 3, 1 Peter 1) enlightens the human being. 

• All humanity being universally sinful, homosexual or not.

• In regeneration to instead embrace the applied atoning and resurrection work of Jesus Christ for salvation, while turning from sin, by grace through faith, alone.

Related

 Friday, January 20, 2023 Briefly on jersey boycotts: Philosophical comments 

---

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 2: God and Creation, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids.

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 3: Sin and Salvation in Christ, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids. 

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. 

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House. 

CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company. 

DUNN, JAMES D.G. (1988) Romans, Dallas, Word Books 

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

FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids.

KIERKEGAARD, SOREN (1847-1848)(1955)(1966) On Authority and Revelation, Translated by Walter Lowrie, New York, Harper and Row, Publishers, Incorporated.

KIERKEGAARD, SOREN (1848-1849)(1961) Christian Discourses & The Lilies of the Field and The Birds of the Air & Three Discourses at The Communion on Fridays, Translated by Walter Lowrie, New York, Oxford University Press. 

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. 

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

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

Jürgen Moltmann (PhD Edit)

Barcelona-trekearth

Jürgen Moltmann (PhD Edit)

Originally published on June 13, 2013, this article was missing the footnotes. To repair, I tried copying and pasting today and with the first few attempts there were no footnotes, but eventually I found a fix. This article features PhD Edits citing Jürgen Moltmann from my Doctoral thesis. 

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

The Incarnation 

Jürgen Moltmann (1993) admits there is a mystery in regard to Christ and his incarnation.[1]  There is a mysterious incarnation of God into a reality that is ‘temporal, decaying, transitory existence in which men live and die.’[2]  The eternal presence of God somehow in the incarnation exists among persons as God takes on ‘transitory, mortal being’ in order to become and cause humanity to become ‘intransitory’[3] and immortal, never facing death once again.[4]  The New Testament depicts Christ as full deity with full divine power, and at the same time presents him as having the results of human finitude and mortality.[5]  His deity should not be asserted in a way that negates his humanity and vice-versa.[6]  Christ is equal to the Father in essence and nature as God,[7] and yet as human being he submitted to the Father in order to accomplish his earthly mission. Jesus Christ has a determination to be God, our God, and to be the reconciler of the world.[8] According to Moltmann, through the history of the crucified and risen Christ, lies the consummation of the Kingdom of God that sets things free and provides them with meaning.[9] Moltmann (1993) explains that Jesus Christ is the image of the invisible God[10] and is of one substance with God, not being created.[11]  For Moltmann, Jesus was the eternal presence of God among humanity.[12]

Atheism 

Jürgen Moltmann reasons that metaphysical atheism sees an unjust and absurd world where the problem of evil is triumphant.[13]  The atheist does not view God as showing favour to the world,[14] but views reality as one of nothingness.[15]  Moltmann explains that philosophical arguments for the existence of God will not convince these atheists because the devil is a more plausible cause of this evil world than is God.[16]  Motlmann’s explanation of metaphysical atheism could challenge Feinberg’s claim that God would not annihilate the world because God has good ultimate purposes to fulfill.[17]   These complaints tie in with Griffin’s idea that the Calvinist God would be immoral or amoral if he existed because of the evil within creation.[18]  The atheistic critic may claim there is no evidence that God, contrary to Feinberg’s notion, has eventual good plans for his creation,[19] but Moltmann writes Christ in his work on the cross shows that God’s being is in suffering and suffering is in God’s being.[20]  The idea that God is love is demonstrated through Christ’s work on the cross.[21]  Moltmann makes a fine point as ultimately if Feinberg’s claim concerning God’s future good plans make any sense, God must be shown within his creation to have acted in a positive loving way[22] to rid the creation of the problem of evil and the atoning work of Christ, and the resurrection is reasonable explanation of God’s plans. 

The Resurrection

Jürgen Moltmann writes that as the crucified one, the risen Christ is available for humanity.[23] Moltmann explains to some the resurrection of Christ is a counter to the abandonment of humanity of God while Christ was on the cross.[24]  For certain observers Christ’s resurrection for all turns them from atheism.[25]  This may be because the historical resurrection of Christ would be viewed as God actually participating in the world to remedy the problem of evil.[26]  God would not only be judging the world as he did on the cross,[27] but actually bringing about resolution to the problem of evil through Christ[28] and from a human perspective this makes a belief and trust in the Biblical God reasonable and worthwhile.  Moltmann writes that after the resurrection the risen Christ appeared to his followers in order to guarantee that the glory of God and his creation would occur in the not too distance future.[29] 

Moltmann writes that the resurrection message of the early Christian community was the anticipation of what was to come.[30]  The resurrection of Christ created the hope for the eventual world of a new righteousness.[31]  In the new heaven and new earth, the life of the believer will be transformed in completion.[32]  Believers will share the likeness of God,[33] and this will be a life of moral perfection. 

Symbols

According to Eric Vossen (1993), Jürgen Moltmann, has had major influence in the development of theodicy concepts and symbols.[34]  Moltmann appears to be commenting on this issue when he asks if the fatal problems of modern humanity will be apprehended and solved with critical interaction with the gospel,[35] or will other sources, that are less problematic, be sought.[36]  It seems that Christian ministers and leaders must provide theoretically sound explanations for evil and suffering, and provide practical ways for the God of the Bible to be of comfort.[37]  As sufferers seek the power of the gospel, these persons must have something tangible to rely on for support.[38]  If Christianity and the gospel is seen as theoretically and practically corrupt and useless,[39] then the Church may be rejected as an option for providing the explanation for evil and suffering.[40] 

___________________________________

[1] Moltmann (1993: 88). Christ has two natures in one person and there is an attempt to correlate the human and divine in Christ, but it remains a mystery. Whale (1958: 105).

[2] Moltmann (1993: 88).

[3] Moltmann (1993: 88).  Lasting forever.

[4] Moltmann (1993: 88).

[5] Franke (2005: 72).

[6] Franke (2005: 72).

[7] Bavinck (1918)(2006 : 276 Volume 2).  Barth (1932-1968: 371). 

[8] Williams (2007: 130).

[9] Moltmann (1993: 338).

[10] Moltmann (1993: 88).

[11] Moltmann (1993: 88).

[12] Moltmann (1993: 88).

[13] Moltmann (1993: 219-220).  Suffering is not undone.  Phillips (2005: 273).

[14] Moltmann (1993: 219-220).  Phillips (2005: 273).

[15] Moltmann (1993: 219-220).

[16] Moltmann (1993: 220-221).  And because these arguments are not empirically based.  Flew (1983)(1996: 92). 

[17] Feinberg (1994: 131).

[18] Griffin (1976: 116-130).

[19] Flew (1983)(1996: 92). 

[20] Moltmann (1993: 227).

[21] Moltmann (1993: 227).

[22] Moltmann (1993: 227).

[23] Moltmann (1993: 195).

[24] Moltmann (1993: 195).

[25] Moltmann (1993: 195).

[26] Others such as Darrow, Phillips, and Flew would be very skeptical of this concept.  Phillips (2005: 247-275).  Darrow (1928)(1973: 266-267).  Flew (1983)(1996: 92).  If one does not believe in the resurrection of Christ, God’s key witness to the world that he wishes to save it from the problem of evil is gone.  The remedy to sin and death would be non-existent and therefore concepts of a perfected world far-fetched.

[27] Moltmann (1993: 195).

[28] Moltmann (1993: 195).

[29] Moltmann (1993: 178).

[30] Moltmann (1993: 177). 

[31] Moltmann (1993: 177).

[32] Mounce (1990: 388). 

[33] Mounce (1990: 388). 

[34] Vossen (1993: 21).

[35] Moltmann (1993: 9).

[36] Moltmann (1993: 9).

[37] Ballard and Pritchard (2001: 5).  Pattison in Woodward and Pattison (2000)(2007: 137).

[38] Browning (1985)(2005: 2).

[39] Moltmann (1993: 9).

[40] Moltmann (1993: 9).

 __________________________________

BARTH, KARL (1932-1968) Church Dogmatics,  The Doctrine of the Word of God: Volume 1, Part One, Translated by J.W. Edwards, Rev. O. Bussey, and Rev. Harold Knight, Edinburgh, T. and T. Clark. 

BARTH, KARL (1932-1968) Church Dogmatics, The Doctrine of Creation: Volumes 1 and 3.  Translated by J.W. Edwards, Rev. O. Bussey, and Rev. Harold Knight, Edinburgh, T. and T. Clark. 

BARTH, KARL (1932-1968) Church Dogmatics, The Doctrine of God: Volume 2, First Half -Volume, Translated by J.W. Edwards, Rev. O. Bussey, and Rev. Harold Knight, Edinburgh, T. and T. Clark. 

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 2: God and Creation, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids. 

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 3: Sin and Salvation in Christ, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids. 

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. 

DAVIES, BRIAN (1999) ‘Impassibility’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, p. 288. Kent, SCM Press Ltd. 

FEINBERG, JOHN S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

FLEW, ANTONY (1955) ‘Theology and Falsification’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, London, SCM, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press. 

FLEW, ANTONY (1983)(1996) ‘The Falsification Challenge’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, in Michael Peterson, William Hasker, Bruce Reichenbach, and David Basinger (eds.), Philosophy of Religion, Oxford, Oxford University Press. 

FLEW, ANTONY, R.M. HARE, AND BASIL MITCHELL (1996) ‘The Debate on the Rationality of Religious Belief’, in L.P. Pojman (ed.),Philosophy, The Quest for Truth, New York, Wadsworth Publishing Company. 

FLEW, ANTONY AND A.MACINTRYE (1999) ‘Philosophy of Religion’, in Alan Richardson and  John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd. 

GRIFFIN, DAVID RAY (1976) God, Power, and Evil, Philadelphia, The Westminster Press. 

FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids. 

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. 

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

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. 

VOSSEN, H.J.M. ERIC (1993) ‘Images of God and Coping with Suffering’, Translated by S. Ralston, in Journal of Empirical Theology, Volume 6, pp. 19-38. Kampen, The Netherlands, Journal of Empirical Theology.

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