In continuing the search for godliness I cam to both 2 Corinthians chapter 1 and chapter 7 but the word 'godly' wasn't in either one. I was confused in reading Chapter 1, mainly because I was looking for the specific word and missed much of the message, but in Chapter 7 I gleaned a couple of things.
"Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it - I see that my letter hurt you, but only for a little while - yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended and so were not harmed in any way by us. Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death" (2 Corinthians 7:8-10).
The difference between being sorry in the world and sorry in Christ is twofold. Being sorry in the world's terms leaves one feeling regret and on the road to death. But being sorry in Christ brings about repentance and salvation. In my recent struggles with alcohol I could easily be sorry because of the way my drinking has affected things externally. But in taking the approach of tackling it by going for God I do not go down the path of regret, but down the one to repentance and salvation. Hear my prayer God. I repent to you of my sin. I feel sorrow for the pain I've inflicted, especially on my wife. Lead me not into temptation and help me to stay on the straight path to you. Help me find godliness (and another passage that actually has the term in it). Amen.
Showing posts with label Salvation. Show all posts
Showing posts with label Salvation. Show all posts
Wednesday, February 11, 2015
Friday, January 30, 2015
Augustine of Hippo - Sermo LI (C)
In reading another section of this sermon I've come across some interesting notes about the usefulness of Heretics and a little bit on the Problem of Evil. First, onto the Heretics. Augustine writes "Odd thing, though. If we live piously, if we believe Christ, if we don't flop from the nest before we've learned to fly, then the Hecklers'll lead us - albeit unwittingly - to precisely where they don't want to go. That's to say, to the very mysteries they're trying to destroy" (Griffin, 19-20).
Now, Augustine was living in a very Christianized world. Of course Paganism hadn't been completely rooted out, but there were incredible amounts of heretical sects of Christianity around at the time that seemed only to want to argue with others about some of the mysterious natures of what it means to be a Christian. What Augustine is saying is that those heretics, whom he calls hecklers, are unwittingly leading the faithful (so long as they remain faithful) to a deeper understanding of Christ and God the Father. The Hecklers' arguments in effect force the faithful to retreat deeper into the mysteries of God to understand the points that the Hecklers are trying to jab them with. Of course some of these hecklers may be swayed by arguments by the faithful but others may not. These people aren't necessarily looking for answers, but are simply sitting in the seat of mockers - that is to say, they enjoy making others miserable to make themselves feel better. But, what Augustine is saying is that by jabbing at the faithful, God is using this evil to sharpen and draw the faithful closer to Him. (In essence He could also use the faithful to break the chains of bondage on the Hecklers, but sometimes people prefer their prison cells).
Today is a less Christianized world. The Hecklers might be heretical and lapsed Christians, combining the philosophies of the day with elements of the Christian faith or they might simply be avowed and evangelical atheists looking to destroy the mysteries of Christ. But, their purpose (and ours as the faithful) are thwarted and refurbished by God. While they seek to destroy, the faithful (as long as they remain faithful to Christ) will see the hecklers attacks turn into moments of deeper understanding of Christ and God the Father as they retreat into the Word to find the answers to these attacks. The skepticism of the world is not a sound argument against the faith, but serves as a prod to the faithful to understand the deeper mysteries of the faith. As was the case in the time of Augustine, God can use the faithful then as a means of breaking the bondage of the lapsed Christians or atheists and bring them into the fold of the faithful. But, also as was the case in the time of Augustine, the attacks of the hecklers will invariably lead the faithful into a deeper relationship with Christ.
This repurposing of the hecklers (be they atheist, heretic or something in between the two) by God to lead the faithful into a deeper relationship with Him is an interesting case study in the Problem of Evil. The attacks of the Hecklers are by definition, evil, in that they are aimed at separating man from God, which is the only Evil that exists. In essence, Evil is the separation of man and God though evil manifests itself in many ways. But though evil was the origin and the intent the outcome is turned into Good, that is to say, into a coming together of man and God among the faithful. This repurposing of Evil for Good is echoed throughout history and the Scriptures. In this particular sermon Augustine references Judas. Judas sold Jesus out and through the evil that Judas perpetuated the World was offered salvation through Christ.
Augustine resolves the problem of Evil in the case of Judas thusly, "God, therefore liberates the nations with His Suffering Son, and at the same time punishes Judas for his shameful crime" (Griffin, 20). He concedes that there are of course mysteries in this, but that "no one who has the least whiff of faith would get into an argument about them" (Griffin, 20).
So here then is the problem of Evil. If Evil exists then how can an all-Good, all-Powerful God also exist? Evil exists, therefore God cannot exist. Some have taken that evil is illusionary and resolved the problem of Evil. But, Evil is not illusionary as most human beings can easily attest to having been touched by Evil in various ways. The partial resolution of this paradox comes from the very fact that God repurposes Evil for good (proving both His goodness and His power). While this doesn't quite fully explain the existence of Evil it also shows that the paradox isn't quite as causally related, meaning that the existence of Evil doesn't negate the existence of an all-Good, all-Powerful God. It merely shows another mystery that the faithful would be wise to not argue about amongst themselves.
While it would certainly be better if Evil did not exist, the fact is that it does. Being all-powerful God can therefore repurpose the intent of the Evil done by the Evildoer. Being all-good, God therefore repurposes the Evil to achieve the ultimate Good, harmony and union with God.
Now, Augustine was living in a very Christianized world. Of course Paganism hadn't been completely rooted out, but there were incredible amounts of heretical sects of Christianity around at the time that seemed only to want to argue with others about some of the mysterious natures of what it means to be a Christian. What Augustine is saying is that those heretics, whom he calls hecklers, are unwittingly leading the faithful (so long as they remain faithful) to a deeper understanding of Christ and God the Father. The Hecklers' arguments in effect force the faithful to retreat deeper into the mysteries of God to understand the points that the Hecklers are trying to jab them with. Of course some of these hecklers may be swayed by arguments by the faithful but others may not. These people aren't necessarily looking for answers, but are simply sitting in the seat of mockers - that is to say, they enjoy making others miserable to make themselves feel better. But, what Augustine is saying is that by jabbing at the faithful, God is using this evil to sharpen and draw the faithful closer to Him. (In essence He could also use the faithful to break the chains of bondage on the Hecklers, but sometimes people prefer their prison cells).
Today is a less Christianized world. The Hecklers might be heretical and lapsed Christians, combining the philosophies of the day with elements of the Christian faith or they might simply be avowed and evangelical atheists looking to destroy the mysteries of Christ. But, their purpose (and ours as the faithful) are thwarted and refurbished by God. While they seek to destroy, the faithful (as long as they remain faithful to Christ) will see the hecklers attacks turn into moments of deeper understanding of Christ and God the Father as they retreat into the Word to find the answers to these attacks. The skepticism of the world is not a sound argument against the faith, but serves as a prod to the faithful to understand the deeper mysteries of the faith. As was the case in the time of Augustine, God can use the faithful then as a means of breaking the bondage of the lapsed Christians or atheists and bring them into the fold of the faithful. But, also as was the case in the time of Augustine, the attacks of the hecklers will invariably lead the faithful into a deeper relationship with Christ.
This repurposing of the hecklers (be they atheist, heretic or something in between the two) by God to lead the faithful into a deeper relationship with Him is an interesting case study in the Problem of Evil. The attacks of the Hecklers are by definition, evil, in that they are aimed at separating man from God, which is the only Evil that exists. In essence, Evil is the separation of man and God though evil manifests itself in many ways. But though evil was the origin and the intent the outcome is turned into Good, that is to say, into a coming together of man and God among the faithful. This repurposing of Evil for Good is echoed throughout history and the Scriptures. In this particular sermon Augustine references Judas. Judas sold Jesus out and through the evil that Judas perpetuated the World was offered salvation through Christ.
Augustine resolves the problem of Evil in the case of Judas thusly, "God, therefore liberates the nations with His Suffering Son, and at the same time punishes Judas for his shameful crime" (Griffin, 20). He concedes that there are of course mysteries in this, but that "no one who has the least whiff of faith would get into an argument about them" (Griffin, 20).
So here then is the problem of Evil. If Evil exists then how can an all-Good, all-Powerful God also exist? Evil exists, therefore God cannot exist. Some have taken that evil is illusionary and resolved the problem of Evil. But, Evil is not illusionary as most human beings can easily attest to having been touched by Evil in various ways. The partial resolution of this paradox comes from the very fact that God repurposes Evil for good (proving both His goodness and His power). While this doesn't quite fully explain the existence of Evil it also shows that the paradox isn't quite as causally related, meaning that the existence of Evil doesn't negate the existence of an all-Good, all-Powerful God. It merely shows another mystery that the faithful would be wise to not argue about amongst themselves.
While it would certainly be better if Evil did not exist, the fact is that it does. Being all-powerful God can therefore repurpose the intent of the Evil done by the Evildoer. Being all-good, God therefore repurposes the Evil to achieve the ultimate Good, harmony and union with God.
Wednesday, January 21, 2015
Augustine Of Hippo - Sermo LI (B)
In continuation of Sermo LI, the Advent sermon I've come to a couple of other passages that are worth noting. Augustine is leading his congregation in somewhat of a dialectic against heretics who were denying that Jesus was born of a woman. It seems to me that he is preaching against Valentinianism, but that is an untrained eye doing quick research. It could also have been docetism but, as Augustine says in this sermon on numerous occasions, I digress...
Three more things came out to me in the next few pages. The first is "Badness came when perverted pleasure turned the Creature's face away from the Creator" (Griffin, 9). Now, I have read some more scholarly translations of Augustine and happen to like what Griffin describes as his paraphrasal translation approach because it makes it more approachable to readers like me. And his penchant for making Augustine colloquial is quite nice; but, on occasion we get words like "Badness" that make me feel like I'm reading the child's version of Augustine, but I digress... This strikes me in a number of ways though - Evil, sin or badness entered the world when perverted pleasure turned man's face away from God. Note that pleasure was not the thing that turned man's face from God, but perverted pleasure. I do have a bit of struggle between the two concepts. When I struggle with my sins I often act out in the way a pendulum does and try and swing it too far the other way. I mistake pleasure, a naturally and created thing for us for perverted pleasure and push both away. In essence I throw away God's gift to save me from my sin. I attempt salvation on my own. This never goes well and I set myself up to fail. It's all about that discipline. Not that I agree with the notion of everything in moderation because some things are inherently sinful no matter how moderately you partake of them, but I need not try and force myself into a hair shirt either.
Secondly, Augustine begins to theorize how Christ would respond to the fall of man in a down to earth tone. "Now I'm not in the habit of condemning a creature I've just made...No I don't condemn the creatures; it's there sins I condemn. Why? Because I didn't make the sins; they did" (Griffin, 9-10). There is a whole bunch of theology packed into this statement for me so, bear with me as I unfurl it. First, Augustine is combating another heresy, particularly Arianism because it is calling Christ the creator. Second, it resolves a problem of evil. In this short sentence Augustine is denying that Christ (or God) the creator of all things is therefore the creator of evil. Lastly, while still theological in nature, but with the added benefit of comfort and grace Christ states that by not condemning the man he is affording the man an opportunity of salvation through condemning the man-made sins.
Lastly, Augustine shamed my laziness and reminded me that my curiosity when applied properly will invariably lead me back to God. However, my curiosity when left alone will invariably wither and decline or sink into depths of depravity. "'In Him are hidden all the treasuries of wisdom and knowledge'. He hides them, yes, but not because he's embarrassed by them; rather He wants to increase our desire to discover what's in these treasuries. A secret, yes, but isn't it tantalizing? So, Augustine quotes Colossians 2:3 to remind me that there are mysteries of God that I must explore and in exploring I will find all the treasuries of wisdom and knowledge. I am tantalized.
In Chapter 2 of Colossians Paul is writing to those he knows and has not yet met personally to know that he is praying for them. He wants to encourage them to unite in love so that they can have the full riches of God. In this unity of love and encouragement of heart continue to seek the mystery of God, Christ "In him are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Buy why is Paul encouraging this? Because there is safety in Christ. There is safety in His wisdom and knowledge. This safety protects from fine sounding arguments that might deceive and pull one away from God.
I'm starting to see the road to seeking the Kingdom of God, rooted in Scripture reading and this blog. But, I fear that the daily minutia of life will pull me from being rooted deeper and deeper. Lord I pray for the discipline I need to continue to seek first the Kingdom.
Three more things came out to me in the next few pages. The first is "Badness came when perverted pleasure turned the Creature's face away from the Creator" (Griffin, 9). Now, I have read some more scholarly translations of Augustine and happen to like what Griffin describes as his paraphrasal translation approach because it makes it more approachable to readers like me. And his penchant for making Augustine colloquial is quite nice; but, on occasion we get words like "Badness" that make me feel like I'm reading the child's version of Augustine, but I digress... This strikes me in a number of ways though - Evil, sin or badness entered the world when perverted pleasure turned man's face away from God. Note that pleasure was not the thing that turned man's face from God, but perverted pleasure. I do have a bit of struggle between the two concepts. When I struggle with my sins I often act out in the way a pendulum does and try and swing it too far the other way. I mistake pleasure, a naturally and created thing for us for perverted pleasure and push both away. In essence I throw away God's gift to save me from my sin. I attempt salvation on my own. This never goes well and I set myself up to fail. It's all about that discipline. Not that I agree with the notion of everything in moderation because some things are inherently sinful no matter how moderately you partake of them, but I need not try and force myself into a hair shirt either.
Secondly, Augustine begins to theorize how Christ would respond to the fall of man in a down to earth tone. "Now I'm not in the habit of condemning a creature I've just made...No I don't condemn the creatures; it's there sins I condemn. Why? Because I didn't make the sins; they did" (Griffin, 9-10). There is a whole bunch of theology packed into this statement for me so, bear with me as I unfurl it. First, Augustine is combating another heresy, particularly Arianism because it is calling Christ the creator. Second, it resolves a problem of evil. In this short sentence Augustine is denying that Christ (or God) the creator of all things is therefore the creator of evil. Lastly, while still theological in nature, but with the added benefit of comfort and grace Christ states that by not condemning the man he is affording the man an opportunity of salvation through condemning the man-made sins.
Lastly, Augustine shamed my laziness and reminded me that my curiosity when applied properly will invariably lead me back to God. However, my curiosity when left alone will invariably wither and decline or sink into depths of depravity. "'In Him are hidden all the treasuries of wisdom and knowledge'. He hides them, yes, but not because he's embarrassed by them; rather He wants to increase our desire to discover what's in these treasuries. A secret, yes, but isn't it tantalizing? So, Augustine quotes Colossians 2:3 to remind me that there are mysteries of God that I must explore and in exploring I will find all the treasuries of wisdom and knowledge. I am tantalized.
In Chapter 2 of Colossians Paul is writing to those he knows and has not yet met personally to know that he is praying for them. He wants to encourage them to unite in love so that they can have the full riches of God. In this unity of love and encouragement of heart continue to seek the mystery of God, Christ "In him are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Buy why is Paul encouraging this? Because there is safety in Christ. There is safety in His wisdom and knowledge. This safety protects from fine sounding arguments that might deceive and pull one away from God.
I'm starting to see the road to seeking the Kingdom of God, rooted in Scripture reading and this blog. But, I fear that the daily minutia of life will pull me from being rooted deeper and deeper. Lord I pray for the discipline I need to continue to seek first the Kingdom.
Draw The Circle - Get Ready
Draw the Circle starts out with Cornelius praying to God regularly. The first sentence convicts me because I don't pray to God with any sense of regularity. The story comes from Acts 10. Since Batterson's theme for the Day is Get Ready I'm trying to get myself ready. I am ready but I don't know how committed I am - not that I don't want to be committed, just that I don't have the discipline to always follow through on my commitments. I'm praying for discipline.
Batterson uses fairly typical modern church language, i.e. "And when you pray to God regularly, irregular things happen on a regular basis" (Batterson, 15). I have to fight the cynicism that naturally creeps up in it. Since my wife and I are doing this devotion together I have to redouble my efforts to keep her from following me down my natural inclination. The message is good, but it sounds very much pastoral, not in a good way, but in a Youth Pastor type of way that comes off as cheesy sound bytes after a game of laser tag at the Lock-In. That's my cynicism coming out. I'm praying for discipline. I'm praying to get out of the seat of mockers. Flowery language aside I am praying that God will take us (my wife and I) places we cannot even imagine. I want to get ready.
"If you establish a prayer routine, your life will be anything but routine... You don't need to seek opportunity. All you have to do is seek God. And if you seek God, opportunity will seek you" (Batterson, 19). Rhetorical games aside, I do in fact, chase opportunity. I might not always see my chase through to the logical conclusion, stopping either out of realization that the opportunity is a trap, getting sidetracked by another opportunity or becoming bored by the chase, but I chase opportunity nonetheless. I don't always seek God. I want to though. I want to seek Him. In that I need patience. I need discipline. I'm praying for discipline. Speaking of rhetorical games, I'm noticing I fall into patterns as well. My cynicism is hypocritical as well.
Batterson tells us that we must seek first his Kingdom; do God's will God's way. That is obviously biblical. I heard it in my sleep all last night - children singing "Seek ye first the kingdom of God" in round fashion. Thank you Psalty the Singing Song Book! I mean this both sarcastically and honestly. The song won't leave my head, which is a bit annoying. But alleluia! His words are written on my heart, even when my flesh belies it.
What I came away from this devotional is that I do desperately want to seek first the Kingdom of God. But, when Erin and I prayed last night I asked that she pray for me to know what seeking first the Kingdom of God looked like in my life practically. I want to get ready. I want to be ready. I pray the patience and discipline to be ready when he calls. I pray to know what seeking first the Kingdom of God looks like and that I have the wherewithal to do it.
On a side note in this passage it makes me think a little theologically. Not that I'm an expert, nor that it is important but I question the statement "If you're a non-Jewish follower of Jesus, your spiritual genealogy traces back to this genesis moment" (Batterson, 16), referring to Peter's role in the salvation of Cornelius.
My questions arise from the passage in Acts 10 itself. It begins with stating that Cornelius and his whole family were God-fearing and devout. Cornelius then has a vision from God and follows it. When Peter arrives at Cornelius' house Peter states "I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right" (Acts 10:34-35). Peter then states that Cornelius knows the message God sent to the people of Israel and retells the short version of Jesus Christ. Then he confirms that he (and his companions) were witnesses of Christ Jesus. It was while Peter was speaking that the Holy Spirit came over the Gentiles. "The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles" (Acts 10:45). My question is whether Acts 10 is about the Jewish followers needing to understand that Gentiles could be endowed with the Holy Spirit or whether it is about the fact that Gentiles could be endowed with the Holy Spirit. To my eyes it seems as if God was stripping away at the Jewish perception of who could be saved rather than opening the flood gates to the Gentiles. Is it not possible that salvation was opened to the Gentiles prior?
What about the faith of the Canaanite Woman? In Matthew 15 we see a Canaanite woman come to Jesus and ask for mercy from Jesus and for Jesus to heal her demon possessed daughter. Jesus tries to shoo her away stating that he was only sent to the lost sheep of Israel (presumably the Jews). When Jesus tells her it isn't right that the children's bread be given to the dogs, but the woman persists that even the dogs eat the crumbs that fall from the master's table. Jesus praises her faith and grants her prayer. Doesn't Matthew 15 show that salvation was at hand for all who had faith, not just the Jews?
What about the story of Ruth. When Orpah returns to Moab to her people and her gods (Ruth 1:15) Ruth claims your people will be my people and your God my God (Ruth 1:16). Ruth being a Moabite isn't a lost sheep of Israel, but a lost sheep of Moab. Her salvation through the remainder of the book, isn't that a portrait of salvation being extended to all humanity rather than just to the Jews?
Again, I don't profess to have answers, just thoughts on the spiritual genealogy of non-Jewish Christians going back exclusively to Cornelius. I may be wrong, but I am just thinking aloud.
Batterson uses fairly typical modern church language, i.e. "And when you pray to God regularly, irregular things happen on a regular basis" (Batterson, 15). I have to fight the cynicism that naturally creeps up in it. Since my wife and I are doing this devotion together I have to redouble my efforts to keep her from following me down my natural inclination. The message is good, but it sounds very much pastoral, not in a good way, but in a Youth Pastor type of way that comes off as cheesy sound bytes after a game of laser tag at the Lock-In. That's my cynicism coming out. I'm praying for discipline. I'm praying to get out of the seat of mockers. Flowery language aside I am praying that God will take us (my wife and I) places we cannot even imagine. I want to get ready.
"If you establish a prayer routine, your life will be anything but routine... You don't need to seek opportunity. All you have to do is seek God. And if you seek God, opportunity will seek you" (Batterson, 19). Rhetorical games aside, I do in fact, chase opportunity. I might not always see my chase through to the logical conclusion, stopping either out of realization that the opportunity is a trap, getting sidetracked by another opportunity or becoming bored by the chase, but I chase opportunity nonetheless. I don't always seek God. I want to though. I want to seek Him. In that I need patience. I need discipline. I'm praying for discipline. Speaking of rhetorical games, I'm noticing I fall into patterns as well. My cynicism is hypocritical as well.
Batterson tells us that we must seek first his Kingdom; do God's will God's way. That is obviously biblical. I heard it in my sleep all last night - children singing "Seek ye first the kingdom of God" in round fashion. Thank you Psalty the Singing Song Book! I mean this both sarcastically and honestly. The song won't leave my head, which is a bit annoying. But alleluia! His words are written on my heart, even when my flesh belies it.
What I came away from this devotional is that I do desperately want to seek first the Kingdom of God. But, when Erin and I prayed last night I asked that she pray for me to know what seeking first the Kingdom of God looked like in my life practically. I want to get ready. I want to be ready. I pray the patience and discipline to be ready when he calls. I pray to know what seeking first the Kingdom of God looks like and that I have the wherewithal to do it.
On a side note in this passage it makes me think a little theologically. Not that I'm an expert, nor that it is important but I question the statement "If you're a non-Jewish follower of Jesus, your spiritual genealogy traces back to this genesis moment" (Batterson, 16), referring to Peter's role in the salvation of Cornelius.
My questions arise from the passage in Acts 10 itself. It begins with stating that Cornelius and his whole family were God-fearing and devout. Cornelius then has a vision from God and follows it. When Peter arrives at Cornelius' house Peter states "I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right" (Acts 10:34-35). Peter then states that Cornelius knows the message God sent to the people of Israel and retells the short version of Jesus Christ. Then he confirms that he (and his companions) were witnesses of Christ Jesus. It was while Peter was speaking that the Holy Spirit came over the Gentiles. "The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles" (Acts 10:45). My question is whether Acts 10 is about the Jewish followers needing to understand that Gentiles could be endowed with the Holy Spirit or whether it is about the fact that Gentiles could be endowed with the Holy Spirit. To my eyes it seems as if God was stripping away at the Jewish perception of who could be saved rather than opening the flood gates to the Gentiles. Is it not possible that salvation was opened to the Gentiles prior?
What about the faith of the Canaanite Woman? In Matthew 15 we see a Canaanite woman come to Jesus and ask for mercy from Jesus and for Jesus to heal her demon possessed daughter. Jesus tries to shoo her away stating that he was only sent to the lost sheep of Israel (presumably the Jews). When Jesus tells her it isn't right that the children's bread be given to the dogs, but the woman persists that even the dogs eat the crumbs that fall from the master's table. Jesus praises her faith and grants her prayer. Doesn't Matthew 15 show that salvation was at hand for all who had faith, not just the Jews?
What about the story of Ruth. When Orpah returns to Moab to her people and her gods (Ruth 1:15) Ruth claims your people will be my people and your God my God (Ruth 1:16). Ruth being a Moabite isn't a lost sheep of Israel, but a lost sheep of Moab. Her salvation through the remainder of the book, isn't that a portrait of salvation being extended to all humanity rather than just to the Jews?
Again, I don't profess to have answers, just thoughts on the spiritual genealogy of non-Jewish Christians going back exclusively to Cornelius. I may be wrong, but I am just thinking aloud.
Thursday, June 5, 2008
Brief Notes on I Chronices 1-21
(Originally Written June 5, 2008 in the Journal)
Lord I am so feeble and weak. My soul is in anguish. My temper flares and I hurt from longing. Why has she forsaken me? Why would you cause this to happen? What must I learn from you? Do I not trust you? Do I not bless your name? Where is the easy yoke? Lord may your will be done and may the whole world come to see that you are just and good. Lord I struggle, but I thank you for the struggle. For if I die, I will be with you and if I live I will be even stronger in you for it. May you restore my wife to me or otherwise show me your plan for me. You have my heart, my soul, my mind, my all. 'Tis a small offering I know, but what I have is yours. Comfort me in the readings today. Do not look on me in anger or disgust, but deliver me from my anguish. Thank you Lord for all you have done. May the whole world praise you ceaselessly. May every tongue sound of the Holiness of the one true God. Thank you for your love and care.
Notes on I Chronicles
Chapter 1 - Genealogy from Adam to the Edomites
Chapter 2 - Genealogy of the sons of Israel, that is Jacob
Chapter 3 - The line of David
Chapter 4 -
The sons of Judah
Jabez prayed to the Lord, "oh that you may truly bless me and extend my boundaries! Help me and make me free of misfortune, without pain!" The Lord answered his prayer.
The sons of Simeon
The sons of Reuben
Reuben, though firstborn, lost his birthright to Joseph. The king came from Judah because Judah was powerful.
The sons of Gad.
The sons of East Manasseh.
These men angered God by idolatry and were deported to Assyria.
The sons of Levi
Chapter 6 - The descendants of Aaron
Chapter 7
The sons of Issachar
The sons of Benjamin
The sons of Dan, Naphtali and Manasseh
The sons of Ephraim
The sons of Asher
Chapter 8 - The sons of Benjamin
Chapter 9 -
Judah had been carried away into Babylon as exiles.
Jerusalem still had some Israelites in it from Judah, Benjamin, Ephraim and Manasseh and also some Levites dwelled in Jerusalem.
The Genealogy of Saul
Chapter 10
Saul and his three sons were killed in battle by the Philistines because Saul rebelled against the Lord.
Chapter 11
David was made king of Israel.
David conquered Jerusalem.
Chapter 12 - David gathered many warriors around him
Chapter 13 - David brought the Ark to Jerusalem
Chapter 14 -
David settled in Jerusalem, took wives and had sons.
David conquered the Philistines who attacked him. The Lord made all nations fear David.
Chapter 15 -
David danced in the streets and his wife Michal, daughter of Saul, despised him for it.
Chapter 16
"Glory in his holy name; rejoice, o hearts that seek the Lord" (I Chronicles 16:10, New American Bible).
"Sing to the Lord, all the earth, announce his salvation, day after day" (I Chronicles 16:23, New American Bible).
Chapter 17
Nathan had a vision that David's son would build the temple of the Lord and David rejoiced at this.
Chapter 18
David subdued the Philistines and the Moabites. He defeated the king of Zobah and the Arameans.
Chapter 19
David defeated the Ammonites for shaming ambassadors he sent them. David then crushed the Arameans for aid the Ammonites.
Chapter 20
David went to battle with the Philistines again and the Israelites defeated three giants that were sons of the Rephaim.
Chapter 21
David then sinned and took a census of Israel. David was given three choices of punishment and chose pestilence. 70,000 men died on account of David's sin.
Lord I am so feeble and weak. My soul is in anguish. My temper flares and I hurt from longing. Why has she forsaken me? Why would you cause this to happen? What must I learn from you? Do I not trust you? Do I not bless your name? Where is the easy yoke? Lord may your will be done and may the whole world come to see that you are just and good. Lord I struggle, but I thank you for the struggle. For if I die, I will be with you and if I live I will be even stronger in you for it. May you restore my wife to me or otherwise show me your plan for me. You have my heart, my soul, my mind, my all. 'Tis a small offering I know, but what I have is yours. Comfort me in the readings today. Do not look on me in anger or disgust, but deliver me from my anguish. Thank you Lord for all you have done. May the whole world praise you ceaselessly. May every tongue sound of the Holiness of the one true God. Thank you for your love and care.
Notes on I Chronicles
Chapter 1 - Genealogy from Adam to the Edomites
Chapter 2 - Genealogy of the sons of Israel, that is Jacob
Chapter 3 - The line of David
Chapter 4 -
The sons of Judah
Jabez prayed to the Lord, "oh that you may truly bless me and extend my boundaries! Help me and make me free of misfortune, without pain!" The Lord answered his prayer.
The sons of Simeon
The sons of Reuben
Reuben, though firstborn, lost his birthright to Joseph. The king came from Judah because Judah was powerful.
The sons of Gad.
The sons of East Manasseh.
These men angered God by idolatry and were deported to Assyria.
The sons of Levi
Chapter 6 - The descendants of Aaron
Chapter 7
The sons of Issachar
The sons of Benjamin
The sons of Dan, Naphtali and Manasseh
The sons of Ephraim
The sons of Asher
Chapter 8 - The sons of Benjamin
Chapter 9 -
Judah had been carried away into Babylon as exiles.
Jerusalem still had some Israelites in it from Judah, Benjamin, Ephraim and Manasseh and also some Levites dwelled in Jerusalem.
The Genealogy of Saul
Chapter 10
Saul and his three sons were killed in battle by the Philistines because Saul rebelled against the Lord.
Chapter 11
David was made king of Israel.
David conquered Jerusalem.
Chapter 12 - David gathered many warriors around him
Chapter 13 - David brought the Ark to Jerusalem
Chapter 14 -
David settled in Jerusalem, took wives and had sons.
David conquered the Philistines who attacked him. The Lord made all nations fear David.
Chapter 15 -
David danced in the streets and his wife Michal, daughter of Saul, despised him for it.
Chapter 16
"Glory in his holy name; rejoice, o hearts that seek the Lord" (I Chronicles 16:10, New American Bible).
"Sing to the Lord, all the earth, announce his salvation, day after day" (I Chronicles 16:23, New American Bible).
Chapter 17
Nathan had a vision that David's son would build the temple of the Lord and David rejoiced at this.
Chapter 18
David subdued the Philistines and the Moabites. He defeated the king of Zobah and the Arameans.
Chapter 19
David defeated the Ammonites for shaming ambassadors he sent them. David then crushed the Arameans for aid the Ammonites.
Chapter 20
David went to battle with the Philistines again and the Israelites defeated three giants that were sons of the Rephaim.
Chapter 21
David then sinned and took a census of Israel. David was given three choices of punishment and chose pestilence. 70,000 men died on account of David's sin.
Sunday, June 1, 2008
Brief Notes on Ignatius of Antioch (A)
(Originally Written June 1, 2008 in the Journal)
Ignatius of Antioch
Ignatius was the third bishop of Antioch. He wrote seven letters on the way to his martyrdom in Rome. Polycarp, the bishop of Smyrna, preserved the letters of Ignatius and spread them through the Church. Ignatius' letter to the Romans was the most widely known letter of his to the early church. The other six were to fight against Jewish heresy and the heresy of Docetism, which denies the trueness of Christ's humanity. Ignatius focuses heavily on martyrdom, drawing from the book of the Maccabees, which was included in the Septuagint. Ignatius has Gnostic tones, but heavily denies the Docetism that is used in Gnostic teaching. Ignatius attacks the Judaizing of Christianity.
Ignatius' Epistle to the Ephesians
Ignatius looks forward to his martyrdom in Rome for "the name and the Hope we all share". He states, "trusting through your prayers to be granted an encounter with the wild beasts at Rome - a boon that will enable me to become a true disciple" (Early Christian Writings, 61).
He tells the Ephesians that because Jesus Christ has granted such glory to them they must in turn give glory to Christ.
He tells them to be sanctified by submitting to their bishop and clergy. He tells them that this submission is not an order because he does not have the authority. He claims his lack of authority is on account of him being a beginner in being a disciple.
We can have no life apart from Christ.
Christ represents the mind of the Father. The bishops represent the mind of Christ. The bishops are sent by God. Our actions to them are actions to God himself.
He warns them to guard against heresy.
Carnal men are incapable of acting spiritually. Likewise, spiritual men are incapable of acting carnally.
We must pray for mankind unceasingly so that repentance can lead them to God.
We can show the unbelieving crowd their error by repaying malice with kindness. They will know our brotherhood by our forbearance.
Corporate faith causes Satan's interference to crumble.
Life begins with faith and ends in love.
We must practice what we profess if we are to instruct others.
The cross offends the unbelievers, but is salvation and eternal life to us.
Ignatius of Antioch
Ignatius was the third bishop of Antioch. He wrote seven letters on the way to his martyrdom in Rome. Polycarp, the bishop of Smyrna, preserved the letters of Ignatius and spread them through the Church. Ignatius' letter to the Romans was the most widely known letter of his to the early church. The other six were to fight against Jewish heresy and the heresy of Docetism, which denies the trueness of Christ's humanity. Ignatius focuses heavily on martyrdom, drawing from the book of the Maccabees, which was included in the Septuagint. Ignatius has Gnostic tones, but heavily denies the Docetism that is used in Gnostic teaching. Ignatius attacks the Judaizing of Christianity.
Ignatius' Epistle to the Ephesians
Ignatius looks forward to his martyrdom in Rome for "the name and the Hope we all share". He states, "trusting through your prayers to be granted an encounter with the wild beasts at Rome - a boon that will enable me to become a true disciple" (Early Christian Writings, 61).
He tells the Ephesians that because Jesus Christ has granted such glory to them they must in turn give glory to Christ.
He tells them to be sanctified by submitting to their bishop and clergy. He tells them that this submission is not an order because he does not have the authority. He claims his lack of authority is on account of him being a beginner in being a disciple.
We can have no life apart from Christ.
Christ represents the mind of the Father. The bishops represent the mind of Christ. The bishops are sent by God. Our actions to them are actions to God himself.
He warns them to guard against heresy.
Carnal men are incapable of acting spiritually. Likewise, spiritual men are incapable of acting carnally.
We must pray for mankind unceasingly so that repentance can lead them to God.
We can show the unbelieving crowd their error by repaying malice with kindness. They will know our brotherhood by our forbearance.
Corporate faith causes Satan's interference to crumble.
Life begins with faith and ends in love.
We must practice what we profess if we are to instruct others.
The cross offends the unbelievers, but is salvation and eternal life to us.
Saturday, May 31, 2008
Brief Notes on Clement of Rome (A)
(Originally Written May 31, 2008 in the Journal)
Praise the Lord for today because this is the day that the Lord has made. May all of heaven and earth proclaim your holy name and may your glory be acknowledged throughout all time! There is no God but the one true God, the God of Jacob! Praise the Father, Son and Holy Ghost. Praise you for the beauty of the earth, the birds of the sky and the fish of the deep. Praise you for all things good and praise you for even the troubles that have befallen me because they have drawn me nearer to you.
I was thinking on the words of Rob Bell in Velvet Elvis. He talked of faith like a trampoline vs. faith like a wall. When you have faith like a trampoline then doctrine is the springs that propel you upwards toward God. When you have faith like a wall each doctrine fits in a certain place and if you remove one, the wall starts to crumble. He talked of a man who said if you deny the literal seven day creation you deny the resurrection of Jesus Christ. This seems false and destructive. But, I believe doctrine is vital to Christianity.
To deny the literalism of creation is not to deny the resurrection of Christ. But to deny the validity of any passage of the Bible is to reject the Word of God. You cannot deny any part of the Bible as valid and be Christian. A passage may be taken as poetic or figurative or literal, but it is valid always. You cannot make piecemeal of the Scriptures. Doctrine is man's interpretation of Scriptures and thus, fallible, where the Scriptures are not. But the Lord has endowed us with reason and we must make proper use of it.
Thank you Lord for today! I picked up the Penguin Classics Early Christian Writings today and will be reading it in conjunction with Bible readings.
Notes on Early Christian Writings
Clement of Rome
Clement seems to have been the fourth bishop of Rome, following Peter, Linus and Anencletus. The date of Clement's epistle to the Corinthians seems to have been written around 96 A.D. The letter shows Clement's extensive knowledge of the Scriptures, which as a Gentile, meant the Septuagint. He also shows a strong familiarity of the books that became the New Testament. He writes of harmony and draws also on Stoic Philosophy. While he combines the Hebrew Scriptures with Stoic philosophy, he subordinates Stoic Philosophy to Christian vision. Clement also uses strong Trinitarian language, much stronger than found in the New Testament.
1 Clement
Clement praises the Corinthian church for how they used to act. "Always you were ready for any deed of goodness...whatever you did was done in fear of God" (Early Christian Writings, 24).
The Clement extols them for having fallen back to their evil ways. They have traded folly for wisdom. "All have fallen back into the horrid sin of envy - the sin that brought death into the world" (Early Christian Writings, 24).
He encourages them to turn from envy and follow the examples of Peter and Paul. He reminds them that many of the elect have been tormented by envy and had to fight it unto their very deaths. He warns them that envy has ruined marriages and overthrown cities and nations. He tells them to turn from envy and reflect on the preciousness of the Blood of Christ, which is an outpouring of salvation and has opened grace of repentance to mankind.
The Lord always opens up the chance for man to repent. It is never too late.
The Lord never forsakes those who place their hope in Him, but puts pain and penalty on those who rebel against Him.
He calls on them to be humble and show forgiveness.
"Christ belongs to the lowly of heart" (Early Christian Writings, 29).
He tells them that humility is always found in the great men of God: in Elisha, in Elijah, in Job, in Ezekiel, in David and even in Christ, all of whom had reason to be proud.
He encourages them to aim to achieve the tranquility of which we were made to be in. He states even nature operates in harmony with itself: night and day, the seasons. These fulfill God's plans for them.
He tells them to respect those who God has set over them. He says to teach the children in Christian thought.
He reminds them that mercy will be shown to those who set their hopes on the Lord.
He warns them not to doubt the resurrection because there is evidence of the resurrection all around them.
He tells them that, "untruth is the only thing that is impossible to God" (Early Christian Writings, 34).
He reminds them that there is nothing that the Lord does not see or hear.
He calls on the Corinthians to give up everything that is opposed to God because they are God's chosen portion.
He reminds them that God rewards faith and that they are justified by faith.
He tells us that though we are justified by faith we ought to strive to good works because the Lord himself delights in working.
The Lord has mad man in His own image and blessed him, commanding man to increase and multiply.
We must put forth all our effort into the work of righteousness.
We must wait in patience for the Lord and He will bestow the greatness and beauty of His gifts upon us.
Men who do things that are detestable are held in detestation by the Lord. Not only this, but men who consent to these things are held in detestation.
Praise the Lord for today because this is the day that the Lord has made. May all of heaven and earth proclaim your holy name and may your glory be acknowledged throughout all time! There is no God but the one true God, the God of Jacob! Praise the Father, Son and Holy Ghost. Praise you for the beauty of the earth, the birds of the sky and the fish of the deep. Praise you for all things good and praise you for even the troubles that have befallen me because they have drawn me nearer to you.
I was thinking on the words of Rob Bell in Velvet Elvis. He talked of faith like a trampoline vs. faith like a wall. When you have faith like a trampoline then doctrine is the springs that propel you upwards toward God. When you have faith like a wall each doctrine fits in a certain place and if you remove one, the wall starts to crumble. He talked of a man who said if you deny the literal seven day creation you deny the resurrection of Jesus Christ. This seems false and destructive. But, I believe doctrine is vital to Christianity.
To deny the literalism of creation is not to deny the resurrection of Christ. But to deny the validity of any passage of the Bible is to reject the Word of God. You cannot deny any part of the Bible as valid and be Christian. A passage may be taken as poetic or figurative or literal, but it is valid always. You cannot make piecemeal of the Scriptures. Doctrine is man's interpretation of Scriptures and thus, fallible, where the Scriptures are not. But the Lord has endowed us with reason and we must make proper use of it.
Thank you Lord for today! I picked up the Penguin Classics Early Christian Writings today and will be reading it in conjunction with Bible readings.
Notes on Early Christian Writings
Clement of Rome
Clement seems to have been the fourth bishop of Rome, following Peter, Linus and Anencletus. The date of Clement's epistle to the Corinthians seems to have been written around 96 A.D. The letter shows Clement's extensive knowledge of the Scriptures, which as a Gentile, meant the Septuagint. He also shows a strong familiarity of the books that became the New Testament. He writes of harmony and draws also on Stoic Philosophy. While he combines the Hebrew Scriptures with Stoic philosophy, he subordinates Stoic Philosophy to Christian vision. Clement also uses strong Trinitarian language, much stronger than found in the New Testament.
1 Clement
Clement praises the Corinthian church for how they used to act. "Always you were ready for any deed of goodness...whatever you did was done in fear of God" (Early Christian Writings, 24).
The Clement extols them for having fallen back to their evil ways. They have traded folly for wisdom. "All have fallen back into the horrid sin of envy - the sin that brought death into the world" (Early Christian Writings, 24).
He encourages them to turn from envy and follow the examples of Peter and Paul. He reminds them that many of the elect have been tormented by envy and had to fight it unto their very deaths. He warns them that envy has ruined marriages and overthrown cities and nations. He tells them to turn from envy and reflect on the preciousness of the Blood of Christ, which is an outpouring of salvation and has opened grace of repentance to mankind.
The Lord always opens up the chance for man to repent. It is never too late.
The Lord never forsakes those who place their hope in Him, but puts pain and penalty on those who rebel against Him.
He calls on them to be humble and show forgiveness.
"Christ belongs to the lowly of heart" (Early Christian Writings, 29).
He tells them that humility is always found in the great men of God: in Elisha, in Elijah, in Job, in Ezekiel, in David and even in Christ, all of whom had reason to be proud.
He encourages them to aim to achieve the tranquility of which we were made to be in. He states even nature operates in harmony with itself: night and day, the seasons. These fulfill God's plans for them.
He tells them to respect those who God has set over them. He says to teach the children in Christian thought.
He reminds them that mercy will be shown to those who set their hopes on the Lord.
He warns them not to doubt the resurrection because there is evidence of the resurrection all around them.
He tells them that, "untruth is the only thing that is impossible to God" (Early Christian Writings, 34).
He reminds them that there is nothing that the Lord does not see or hear.
He calls on the Corinthians to give up everything that is opposed to God because they are God's chosen portion.
He reminds them that God rewards faith and that they are justified by faith.
He tells us that though we are justified by faith we ought to strive to good works because the Lord himself delights in working.
The Lord has mad man in His own image and blessed him, commanding man to increase and multiply.
We must put forth all our effort into the work of righteousness.
We must wait in patience for the Lord and He will bestow the greatness and beauty of His gifts upon us.
Men who do things that are detestable are held in detestation by the Lord. Not only this, but men who consent to these things are held in detestation.
Tuesday, May 8, 2007
Class Notes on the distinctiveness of Christianity
(Originally Written May 8, 2007 in Book 15)
Jesus
- Healing
- Healing on the Sabbath
- Referring to God as His Father
Therefore, equal to God
The Authorities look at all of this and claim that it is a lead-pipe cinch case that he must be killed.
The Jews put Jesus to death as a sorcerer (Deuteronomy 13). The Jews accused him of preaching apostasy.
However, Jesus was not preaching apostasy, He was fulfilling the Old Testament.
The "Lunatic-Liar-Lord" scenarios offered by many modern Christians is inadequate because the Jews saw Christ as demonic, sent from and powered by Satan to turn men away from YHWH.
Does the Bible have an "original" audience?
If the Bible is co-authored by God and men then the man-author is addressing an original audience while God is addressing man himself.
If Jesus Christ and the Word of God are synonymous as Logos, then by identification it is both in time and out of time. Christ as man is in time with an "original" audience and yet, as God He is not bound by time.
What have we learned?
- John H. Hick was wrong (pluralism).
- Salvation is different in different in religions
- Scriptures in other religions cannot be viewed through the same lens as used to read the Holy Bible.
- Morality is inextricably connected with the religious elements
What does this mean?
1) MEIC PEARSE - "Countries cannot be Christian; only individuals can.
Christianity is not a set of rules. This is a major difference with Islam. Islam requires personal, individual community but it is not fully complete without the community.
Islam - Al-Umana
- community
- political entity
Christianity does not come with a political agenda. Christianity, at its heart and core is a correct relationship with the Living God.
Creating a Christian government is not a viable Biblical option for Christians living in a religious pluralistic world.
2) Give the Gospel the Highest Priority
Taking the gospel to the world should be the highest priority in a Christian's life.
The gospel is the redeeming power of Christianity, the outward actions of a Christian (feeding the poor, clothing the naked) are good but not on par with spreading the gospel.
3) Keep Christianity Christian!
There is no need for accommodation whatsoever. Non-believers will not find Christ if you package Him in a non-offensive, tentative way.
Christianity is distinctive because it is based on and rooted in historical events. If these historical events are ignored in worship then we are sacrificing our basis of religion.
That's it, that's all there is.
That's all folks.
Jesus
- Healing
- Healing on the Sabbath
- Referring to God as His Father
Therefore, equal to God
The Authorities look at all of this and claim that it is a lead-pipe cinch case that he must be killed.
The Jews put Jesus to death as a sorcerer (Deuteronomy 13). The Jews accused him of preaching apostasy.
However, Jesus was not preaching apostasy, He was fulfilling the Old Testament.
The "Lunatic-Liar-Lord" scenarios offered by many modern Christians is inadequate because the Jews saw Christ as demonic, sent from and powered by Satan to turn men away from YHWH.
Does the Bible have an "original" audience?
If the Bible is co-authored by God and men then the man-author is addressing an original audience while God is addressing man himself.
If Jesus Christ and the Word of God are synonymous as Logos, then by identification it is both in time and out of time. Christ as man is in time with an "original" audience and yet, as God He is not bound by time.
What have we learned?
- John H. Hick was wrong (pluralism).
- Salvation is different in different in religions
- Scriptures in other religions cannot be viewed through the same lens as used to read the Holy Bible.
- Morality is inextricably connected with the religious elements
What does this mean?
1) MEIC PEARSE - "Countries cannot be Christian; only individuals can.
Christianity is not a set of rules. This is a major difference with Islam. Islam requires personal, individual community but it is not fully complete without the community.
Islam - Al-Umana
- community
- political entity
Christianity does not come with a political agenda. Christianity, at its heart and core is a correct relationship with the Living God.
Creating a Christian government is not a viable Biblical option for Christians living in a religious pluralistic world.
2) Give the Gospel the Highest Priority
Taking the gospel to the world should be the highest priority in a Christian's life.
The gospel is the redeeming power of Christianity, the outward actions of a Christian (feeding the poor, clothing the naked) are good but not on par with spreading the gospel.
3) Keep Christianity Christian!
There is no need for accommodation whatsoever. Non-believers will not find Christ if you package Him in a non-offensive, tentative way.
Christianity is distinctive because it is based on and rooted in historical events. If these historical events are ignored in worship then we are sacrificing our basis of religion.
That's it, that's all there is.
That's all folks.
Thursday, May 3, 2007
The Uniqueness of Christian Salvation
(Originally written May 3, 2007 in Book 15)
Salvation is unique to Christianity and there is no salvation outside of Christ.
Does this imply conscience faith in Christ or can one be saved through implicit faith?
Old Testament
God's convenient people (Jews) are saved
- Implicit faith in Christ
- Sacrificial system, Temple Cultus, the Law, the Prophets and the writings point to the coming of Jesus Christ
In the Old Testament than are only the Jews eligible for salvation?
1) There are converts
2) Non-Jews that worship the true God, (i.e. Melchizedek, Job, Rahab)
Any person that involves idolatry in their worship cannot be saved. Dos point away from Christ, not towards him.
Ultimately, Idolatry consists of worshipping the creature rather than the creator.
New Testament
Those who have heard the gospel and responded by faith are the ones who are saved.
Who is not saved?
- People who have heard and understood the gospel but have rejected Christ
What about those who have not heard?
- There is a natural revelation and a natural law; but, unfortunately, we all have violated it.
But there are examples in the New Testament of people in the New Testament who are serious about God without having knowledge in Christ who God sends the message of Jesus Christ to (i.e. Apollos, Peter to the centurion, etc.).
Salvation is unique to Christianity and there is no salvation outside of Christ.
Does this imply conscience faith in Christ or can one be saved through implicit faith?
Old Testament
God's convenient people (Jews) are saved
- Implicit faith in Christ
- Sacrificial system, Temple Cultus, the Law, the Prophets and the writings point to the coming of Jesus Christ
In the Old Testament than are only the Jews eligible for salvation?
1) There are converts
2) Non-Jews that worship the true God, (i.e. Melchizedek, Job, Rahab)
Any person that involves idolatry in their worship cannot be saved. Dos point away from Christ, not towards him.
Ultimately, Idolatry consists of worshipping the creature rather than the creator.
New Testament
Those who have heard the gospel and responded by faith are the ones who are saved.
Who is not saved?
- People who have heard and understood the gospel but have rejected Christ
What about those who have not heard?
- There is a natural revelation and a natural law; but, unfortunately, we all have violated it.
But there are examples in the New Testament of people in the New Testament who are serious about God without having knowledge in Christ who God sends the message of Jesus Christ to (i.e. Apollos, Peter to the centurion, etc.).
Sunday, April 22, 2007
Salvation in Christianity
(Originally written April 22, 2007 in Book 15)
A Tapestry of Faiths
Win Corduan
Is Christianity alone true?
By asking if a religion is true we ask if it is as a whole true, not if it contains some truth.
Pluralism asserts that all truth claims made by all religions are equal.
Hick claims that those Christians who maintain exclusivist theologies must revise their thinking.
Hick's pluralism is however, completely wrongheaded. No religion teaches that it is one way of relating to the Real.
Most, if not all, religions make exclusive claims. This is another point where Hick's theory does not accurately describe religions.
Hick's theory is either false or arbitrary if it is based on data from religion it is obviously false. If it is not then it is simply arbitrary.
Hick also demands that religions, especially Christianity, rewrite themselves to fit his theory. This is absurd.
Rather than an aggressive form of pluralism like Hick's, William P. Alston postulates a more subtle form:
1) Christians basing their beliefs on their mystical experience of God are justified in holding there beliefs.
2) Adherents of different religions basing their beliefs on their mystical experience are justified in holding their beliefs.
3) There is no way of adjudicating between different belief systems.
4) All persons are entitled to their beliefs since their system is coherent and productive.
Alston's theory hinges on mystical experience alone. He ignores any other type of evidence.
There are two component in accepting a belief system as true:
1) Accepting the beliefs as true
2) Justification of the belief system
Some ways of justifying religious beliefs:
1) They are self-evident
2) based on experience
3) superiority of teaching, etc., etc.
Christians can find confirmation for the beliefs in:
1) General revelation and natural theology
2) Fundamental rationality of Christian beliefs (Plantinga's "warrant" or "proper function")
3) Historical and archeological evidence
4) Inner witness of the Holy Spirit
5) Experience of when God manifested himself
Mainly, Christians have grounds for their beliefs that correspond to reality.
Christianity as a belief system based on the New Testament must be either false or exclusively true.
To deny pluralism one must show that it is rational to believe that Christianity is exclusively true.
Establishing Grounds for Answers
The problem of evil has been posed as a loving God is incompatible with the circumstances of this world since the time of Hume. But, Marilyn McCord Adams made the excellent point that: "It does the atheologian no good to argue for the falsity of Christianity on the ground that the existence of an omnipotent, omniscient, pleasure-maximizer is incompatible with a world such as ours, because Christians never believed that God was a pleasure-maximizer anyway" (Corduan, 156).
Christian theology must be firmly rooted and wholly based in Biblical revelation. One cannot abstract a specific principle and build from there (a common mistake).
Who is Definitely Saved?
In Old Testament theology those who are the people of God are saved by faith in God. These include the chosen people, converts to the chosen people (i.e. Ruth) and those who helped form the chosen people.
New Testament theology demands personal knowledge of the gospel as a prerequisite to salvation: How can we accept what he does not know?
In addition to knowing the Gospel, one must accept it as true and place trust in the atoning work of Christ.
The New Testament stress the need for missionary work.
The notion of implicit faith in Christ as a way of salvation is oxymoronic. Implicit faith makes as much sense as unfelt pain or inaudible speech.
However, all of these seemingly incoherent expressions are made coherent by mediation. Inaudible speech is made coherent by the usage of sign language. Sign language mediates the speech.
The sacrificial cultus of pre-Christ Jews was the meditation for implicit faith.
Who is Perhaps Saved Before Christ?
In the Old Testament the people of Israel are those who were saved. In the New Testament explicit faith in Christ and his atonement is the criterion for salvation.
To expand either of these criterions require that it is Biblically revealed, not what is merely fair or consistent.
Idolatry, under no circumstances can serve as the mediator in implicit faith. Thus, idolators are not saved.
C.S. Lewis claims that prayers made to false gods in earnest are heard by the true God. But, Lewis cannot substantiate this theory with Biblical evidence.
One argument for idolatry as a mediating device for implicit faith is the relationship of Abram and Melchizedek.
Melchizedek was the priest of El Elyon (God Most Hight) and Abram paid him a tithe for his blessing.
Clark Pinnock makes the claim that El Elyon and YHWH are equivalent. Corduan contends that rather than being equivalent deities, El Elyon and YHWH are identical, two names for the same deity.
This argument (Cordon's) makes sense because Hebrews 7's treatment of Melchizedek as the forerunner of Christ. If Melchizedek were some pagan priest, Hebrews 7 would make no sense.
Melchizedek and others (like Jethro, Moses' father-in-law) are saved by their implicit faith in Christ as mediated by their explicit faith in the God of original monotheism who is identical to the God of Old Testament Israel.
Who is perhaps saved after Christ?
The Jews were no longer saved by being a member of the chosen people because they rejected Christ. Thus, even if Gentiles were worshippers of the original monotheistic God and equivalent to Jews they are no longer saved.
In the New Testament men who worshipped the God of original monotheism were granted the opportunity to have explicit faith in Christ:
1) The Ethiopian Eunuch (Acts 8:26-40)
2) Cornelius, the Roman Centurion (Acts 10)
3) The "God-fearing Greeks" (Acts 17:4)
4) Apollos (Acts 18:24-28)
5) The disciples of John the Baptist (Acts 19:1-6)
"Natural revelation does not save, but it provides the opportunity for the saving message to be sent to those who respond to it" (Corduan, 168).
Thomas Aquinas believed in this, "God will send the message" theory. Robertson McQuilken and Oliver Buswell also advocate this position.
Epistemologically - Is Christianity alone true?
Metaphysically: Do the effects of Christ's atonement extend only to those who believe in Him?
Yes! But, there is a small amount of room for implicit faith in pre-Christ times.
Ethically: Is a human being required to express faith in Christ in order to be eligible for salvation? Yes.
Subjectively: Is an implicit faith in Christ expressed in actions as valid as an explicit faith? Yes, only in pre-Christ times.
Theologically: Does God's saving love extend to those who do not know of Christ? Yes, but only within the further plan of God.
Socially: Are those who never heard of the gospel without hope of salvation? Yes, but God reaches out in the New Testament to those without limited with natural revelation and why would he stop this practice?
A Tapestry of Faiths
Win Corduan
Is Christianity alone true?
By asking if a religion is true we ask if it is as a whole true, not if it contains some truth.
Pluralism asserts that all truth claims made by all religions are equal.
Hick claims that those Christians who maintain exclusivist theologies must revise their thinking.
Hick's pluralism is however, completely wrongheaded. No religion teaches that it is one way of relating to the Real.
Most, if not all, religions make exclusive claims. This is another point where Hick's theory does not accurately describe religions.
Hick's theory is either false or arbitrary if it is based on data from religion it is obviously false. If it is not then it is simply arbitrary.
Hick also demands that religions, especially Christianity, rewrite themselves to fit his theory. This is absurd.
Rather than an aggressive form of pluralism like Hick's, William P. Alston postulates a more subtle form:
1) Christians basing their beliefs on their mystical experience of God are justified in holding there beliefs.
2) Adherents of different religions basing their beliefs on their mystical experience are justified in holding their beliefs.
3) There is no way of adjudicating between different belief systems.
4) All persons are entitled to their beliefs since their system is coherent and productive.
Alston's theory hinges on mystical experience alone. He ignores any other type of evidence.
There are two component in accepting a belief system as true:
1) Accepting the beliefs as true
2) Justification of the belief system
Some ways of justifying religious beliefs:
1) They are self-evident
2) based on experience
3) superiority of teaching, etc., etc.
Christians can find confirmation for the beliefs in:
1) General revelation and natural theology
2) Fundamental rationality of Christian beliefs (Plantinga's "warrant" or "proper function")
3) Historical and archeological evidence
4) Inner witness of the Holy Spirit
5) Experience of when God manifested himself
Mainly, Christians have grounds for their beliefs that correspond to reality.
Christianity as a belief system based on the New Testament must be either false or exclusively true.
To deny pluralism one must show that it is rational to believe that Christianity is exclusively true.
Establishing Grounds for Answers
The problem of evil has been posed as a loving God is incompatible with the circumstances of this world since the time of Hume. But, Marilyn McCord Adams made the excellent point that: "It does the atheologian no good to argue for the falsity of Christianity on the ground that the existence of an omnipotent, omniscient, pleasure-maximizer is incompatible with a world such as ours, because Christians never believed that God was a pleasure-maximizer anyway" (Corduan, 156).
Christian theology must be firmly rooted and wholly based in Biblical revelation. One cannot abstract a specific principle and build from there (a common mistake).
Who is Definitely Saved?
In Old Testament theology those who are the people of God are saved by faith in God. These include the chosen people, converts to the chosen people (i.e. Ruth) and those who helped form the chosen people.
New Testament theology demands personal knowledge of the gospel as a prerequisite to salvation: How can we accept what he does not know?
In addition to knowing the Gospel, one must accept it as true and place trust in the atoning work of Christ.
The New Testament stress the need for missionary work.
The notion of implicit faith in Christ as a way of salvation is oxymoronic. Implicit faith makes as much sense as unfelt pain or inaudible speech.
However, all of these seemingly incoherent expressions are made coherent by mediation. Inaudible speech is made coherent by the usage of sign language. Sign language mediates the speech.
The sacrificial cultus of pre-Christ Jews was the meditation for implicit faith.
Who is Perhaps Saved Before Christ?
In the Old Testament the people of Israel are those who were saved. In the New Testament explicit faith in Christ and his atonement is the criterion for salvation.
To expand either of these criterions require that it is Biblically revealed, not what is merely fair or consistent.
Idolatry, under no circumstances can serve as the mediator in implicit faith. Thus, idolators are not saved.
C.S. Lewis claims that prayers made to false gods in earnest are heard by the true God. But, Lewis cannot substantiate this theory with Biblical evidence.
One argument for idolatry as a mediating device for implicit faith is the relationship of Abram and Melchizedek.
Melchizedek was the priest of El Elyon (God Most Hight) and Abram paid him a tithe for his blessing.
Clark Pinnock makes the claim that El Elyon and YHWH are equivalent. Corduan contends that rather than being equivalent deities, El Elyon and YHWH are identical, two names for the same deity.
This argument (Cordon's) makes sense because Hebrews 7's treatment of Melchizedek as the forerunner of Christ. If Melchizedek were some pagan priest, Hebrews 7 would make no sense.
Melchizedek and others (like Jethro, Moses' father-in-law) are saved by their implicit faith in Christ as mediated by their explicit faith in the God of original monotheism who is identical to the God of Old Testament Israel.
Who is perhaps saved after Christ?
The Jews were no longer saved by being a member of the chosen people because they rejected Christ. Thus, even if Gentiles were worshippers of the original monotheistic God and equivalent to Jews they are no longer saved.
In the New Testament men who worshipped the God of original monotheism were granted the opportunity to have explicit faith in Christ:
1) The Ethiopian Eunuch (Acts 8:26-40)
2) Cornelius, the Roman Centurion (Acts 10)
3) The "God-fearing Greeks" (Acts 17:4)
4) Apollos (Acts 18:24-28)
5) The disciples of John the Baptist (Acts 19:1-6)
"Natural revelation does not save, but it provides the opportunity for the saving message to be sent to those who respond to it" (Corduan, 168).
Thomas Aquinas believed in this, "God will send the message" theory. Robertson McQuilken and Oliver Buswell also advocate this position.
Epistemologically - Is Christianity alone true?
Metaphysically: Do the effects of Christ's atonement extend only to those who believe in Him?
Yes! But, there is a small amount of room for implicit faith in pre-Christ times.
Ethically: Is a human being required to express faith in Christ in order to be eligible for salvation? Yes.
Subjectively: Is an implicit faith in Christ expressed in actions as valid as an explicit faith? Yes, only in pre-Christ times.
Theologically: Does God's saving love extend to those who do not know of Christ? Yes, but only within the further plan of God.
Socially: Are those who never heard of the gospel without hope of salvation? Yes, but God reaches out in the New Testament to those without limited with natural revelation and why would he stop this practice?
Wednesday, April 11, 2007
Creation & Redemption in Western Traditions
(Originally written April 11, 2007 in Book 15)
Chapter 5 - Creation & Redemption
The need for redemption in Christianity did not arise from phenomenal existence (existence as material and finite being).
In some religions though redemption is needed precisely because we have a phenomenal existence.
Phenomenal existence implies a creation, but not all religions have a specific doctrine of creation where a god or gods created phenomenal existence.
No religion has a concept of redemption that is identical to Christianity's.
The Created Order: What went wrong and what went right:
There are two ways of viewing creation:
1) Creation as positive work
2) Creation as unfortunate work
In cases where creation is viewed as an unfortunate work, redemption is merely an escape from phenomenal existence (Eastern Tradition).
In cases where creation is viewed as a positive work, redemption deals with how phenomenal existence became defective (Western Tradition).
Western traditions view creation as good and pure phenomenal existence as good.
Islam has no original sin. All children are born innocent. Sin enters a person through volition.
As humans have left Allah by will so they can return to Allah by will.
In Judaism creation and phenomenal existence is good. There is no specific mechanism for salvation. There is no concept of Original Sin.
In Judaism, Jews must maintain all 613 commandments of the Torah as a witness to God for Gentiles.
Gentiles are not held to the strict standards of Judaism because they are not the chosen people.
In Zoroastrianism, one must aid God (Ahura Mazda) and repudiate Satan (Angro Mainyu or Ahriman).
Salvation depends purely on what a person does in response to Ahura Mazda.
In the end, the final prophet will come (Saoshyant) and the world will be engulfed as molten metal. The good will enjoy the experience, but the evil will be in immense pain. All will come out pristinely pure though.
Good physical existence was created by Ahura Mazda. Bad physical existence was created by Ahriman. Creation is not evil in this sense.
In summation, Western Religions teach creation is good by nature and that evil emerged via volitional misuse.
Chapter 5 - Creation & Redemption
The need for redemption in Christianity did not arise from phenomenal existence (existence as material and finite being).
In some religions though redemption is needed precisely because we have a phenomenal existence.
Phenomenal existence implies a creation, but not all religions have a specific doctrine of creation where a god or gods created phenomenal existence.
No religion has a concept of redemption that is identical to Christianity's.
The Created Order: What went wrong and what went right:
There are two ways of viewing creation:
1) Creation as positive work
2) Creation as unfortunate work
In cases where creation is viewed as an unfortunate work, redemption is merely an escape from phenomenal existence (Eastern Tradition).
In cases where creation is viewed as a positive work, redemption deals with how phenomenal existence became defective (Western Tradition).
Western traditions view creation as good and pure phenomenal existence as good.
Islam has no original sin. All children are born innocent. Sin enters a person through volition.
As humans have left Allah by will so they can return to Allah by will.
In Judaism creation and phenomenal existence is good. There is no specific mechanism for salvation. There is no concept of Original Sin.
In Judaism, Jews must maintain all 613 commandments of the Torah as a witness to God for Gentiles.
Gentiles are not held to the strict standards of Judaism because they are not the chosen people.
In Zoroastrianism, one must aid God (Ahura Mazda) and repudiate Satan (Angro Mainyu or Ahriman).
Salvation depends purely on what a person does in response to Ahura Mazda.
In the end, the final prophet will come (Saoshyant) and the world will be engulfed as molten metal. The good will enjoy the experience, but the evil will be in immense pain. All will come out pristinely pure though.
Good physical existence was created by Ahura Mazda. Bad physical existence was created by Ahriman. Creation is not evil in this sense.
In summation, Western Religions teach creation is good by nature and that evil emerged via volitional misuse.
Tuesday, April 10, 2007
Class notes on Salvation
(Originally written April 10, 2007 in Book 15)
(Test Thursday: 4/12/07)
Salvation: Different Concepts
Gandhi - "Religions are different roads converging to the same point".
Two main traditions:
1) Western
- Middle East Originated/Abrahamic
- Judaism, Zoroastrianism, Christianity, Islam
- Problem: Our spiritual condition
2) Eastern
- Indic
- Subcontinent originated
- Hinduism, Buddhism, Jainism,
- Problem: Our very existence (karma)
Christianity problem of salvation:
-Utter inability to restore a relationship with God (total depravity)
Islam: Test of Submission
-Life is a test to see how obedient we can be to Allah
The Hindu Dilemma
-Salvation is the escape from the never ending cycle of reincarnation (moksha)
How do you escape?
Vedantic Monism: Atman = Brahman
- Find how to become identical with God
Principles of Bhakti (Way of Devotion)
- Cling to one particular god to escape from the cycle of samsara
- This is not parallel to a holy God or a parallel to sin offending the god
3 Main Bhakti Sects
Vaishnavites - Worship of Vishnu or his avatars (incarnations) i.e. Krishna/Rama
Shaivites - Worship of Shiva
Shakti - Worship goddesses like Kali
Salvation from Rama, "Grace" in Hinduism
Monkey School: We must cling to Rama to achieve salvation
Cat School - Rama saves us apart from our works
Often when people refer to the "grace" of other religions they are using it to mean "mercy", not a synonymous term with the Christian concept of Grace.
Major Splits in Hinduism
Way of Works:
- Karma marga
- Brahminical Ritual
Way of Knowledge:
- Jñana Marga
- Vedanta
- Atman-Brahman
Way of Devotion:
- Bhakti Marga
Buddhist conception of salvation:
4 Noble Truths:
1) To live is to suffer
2) Suffering is caused by desire
3) To eliminate suffering one must eliminate desire
4) To eliminate desire one must follow the 8-fold path
- Right concentration
- Right View
- Right intention
- Right speech
- Right action (10 Precepts)
- Right livelihood
- Right effort
- Right meditation
Salvation is ultimately elimination of one's self
Pure Land Buddhism- conception of "grace"
"Jodo-Shin-Shu" aka Pure Land
- Worships the Buddha Amida
- Amdia became a buddha in Heaven (Dhyani Buddha)
- Buddha of the West
- Amida created a "pure land" for people who chant to him. Anyone who chants to him will be reborn in this pure land as a male so as to be closer to achieving nirvana.
Obviously, the Pure Land Buddhism's conception of grace is drastically different from Christianity's conception of Grace.
Jainism
Goal: to escape from the cycle of reincarnation and the elimination of karma.
Mahavira (6th Century B.C.) founded Jainism. His story is similar to the Buddha. Mahavira received enlightenment, but unlike the Buddha, retained his ascetic lifestyle.
Tirthankaras - teachers of Jainism
Mahavira was the last of the 24 Tirthankaras.
Two Main Divisions:
1) Shvetambara - "Clad in White"
2) Disambara - "Clad in atmosphere"
In the Shvetambara women are are eligible for salvation, but in the Disambara women are ineligible for salvation.
Karma: Jainism believes in individual souls (as opposed to Buddhism and Hinduism). This is the Jiva.
Jiva, left to itself would rise to the top of the universe. But, Karma adds physical Ajiva to the soul, weighing it down. Ajiva causes the soul to sink.
Salvation is the removing of Ajiva (dead matter) from one's soul.
The most important principle of Jainism is ahimsa.
Conclusion
Religions do not just have different ways of salvation, but their conceptions of salvation are very different.
(Test Thursday: 4/12/07)
Salvation: Different Concepts
Gandhi - "Religions are different roads converging to the same point".
Two main traditions:
1) Western
- Middle East Originated/Abrahamic
- Judaism, Zoroastrianism, Christianity, Islam
- Problem: Our spiritual condition
2) Eastern
- Indic
- Subcontinent originated
- Hinduism, Buddhism, Jainism,
- Problem: Our very existence (karma)
Christianity problem of salvation:
-Utter inability to restore a relationship with God (total depravity)
Islam: Test of Submission
-Life is a test to see how obedient we can be to Allah
The Hindu Dilemma
-Salvation is the escape from the never ending cycle of reincarnation (moksha)
How do you escape?
Vedantic Monism: Atman = Brahman
- Find how to become identical with God
Principles of Bhakti (Way of Devotion)
- Cling to one particular god to escape from the cycle of samsara
- This is not parallel to a holy God or a parallel to sin offending the god
3 Main Bhakti Sects
Vaishnavites - Worship of Vishnu or his avatars (incarnations) i.e. Krishna/Rama
Shaivites - Worship of Shiva
Shakti - Worship goddesses like Kali
Salvation from Rama, "Grace" in Hinduism
Monkey School: We must cling to Rama to achieve salvation
Cat School - Rama saves us apart from our works
Often when people refer to the "grace" of other religions they are using it to mean "mercy", not a synonymous term with the Christian concept of Grace.
Major Splits in Hinduism
Way of Works:
- Karma marga
- Brahminical Ritual
Way of Knowledge:
- Jñana Marga
- Vedanta
- Atman-Brahman
Way of Devotion:
- Bhakti Marga
Buddhist conception of salvation:
4 Noble Truths:
1) To live is to suffer
2) Suffering is caused by desire
3) To eliminate suffering one must eliminate desire
4) To eliminate desire one must follow the 8-fold path
- Right concentration
- Right View
- Right intention
- Right speech
- Right action (10 Precepts)
- Right livelihood
- Right effort
- Right meditation
Salvation is ultimately elimination of one's self
Pure Land Buddhism- conception of "grace"
"Jodo-Shin-Shu" aka Pure Land
- Worships the Buddha Amida
- Amdia became a buddha in Heaven (Dhyani Buddha)
- Buddha of the West
- Amida created a "pure land" for people who chant to him. Anyone who chants to him will be reborn in this pure land as a male so as to be closer to achieving nirvana.
Obviously, the Pure Land Buddhism's conception of grace is drastically different from Christianity's conception of Grace.
Jainism
Goal: to escape from the cycle of reincarnation and the elimination of karma.
Mahavira (6th Century B.C.) founded Jainism. His story is similar to the Buddha. Mahavira received enlightenment, but unlike the Buddha, retained his ascetic lifestyle.
Tirthankaras - teachers of Jainism
Mahavira was the last of the 24 Tirthankaras.
Two Main Divisions:
1) Shvetambara - "Clad in White"
2) Disambara - "Clad in atmosphere"
In the Shvetambara women are are eligible for salvation, but in the Disambara women are ineligible for salvation.
Karma: Jainism believes in individual souls (as opposed to Buddhism and Hinduism). This is the Jiva.
Jiva, left to itself would rise to the top of the universe. But, Karma adds physical Ajiva to the soul, weighing it down. Ajiva causes the soul to sink.
Salvation is the removing of Ajiva (dead matter) from one's soul.
The most important principle of Jainism is ahimsa.
Conclusion
Religions do not just have different ways of salvation, but their conceptions of salvation are very different.
Tuesday, March 27, 2007
Class notes on Augustine's division of history
(Originally written March 27, 2007 in Book 15)
Class notes
Salvation
The Christian emphasis on salvation being the most important part of religion is a criteria of differentiating it from all other religions.
Christianity is unique in its conception of Original Sin (or Fallenness or Total Depravity).Christians cannot save themselves nor do they believe man is desiring of salvation.
Atonement (makes possible) grace. Grace (how we receive it) is faith.
Augustine vs. Pelagius (c.a. 400 A.D.)
Pelagius held that we must be able to achieve the righteousness required to go to Heaven or else God couldn't have given the Commandments.
Augustine held that the commandments are given so as to show our fallenness in order to receive grace from God.
Pelagianism - possible to earn salvation, but salvation via grace is a secondary option.
Semi-Pelagianism - Grace is essential to salvation; once one has received the grace of God then one has the ability to earn one's salvation.
Receiving God's grace is not merely the forgiving of all our sins, it includes a transformation of the receiver's nature.
Regeneration - 2 Corinthians 5:17, "Therefore, if anyone is in Christ, the new creation has come; the old has gone, the new is here!
Augustine's 4 divisions of history
1) Adam & Eve in the Garden
- "posse pecare" - it is possible to sin
2) Fallenness pre-Christ
- "non posse non pecare" - not possible not to sin
3) Fallenness post-Christ
- " posse non pecare" - it is possible to not sin
4) In Heaven
- "non posse pecare" - not possible to sin
Justification - God declares us to be righteous in the light of the work of Christ
Conversion - a change in the will.
Class notes
Salvation
The Christian emphasis on salvation being the most important part of religion is a criteria of differentiating it from all other religions.
Christianity is unique in its conception of Original Sin (or Fallenness or Total Depravity).Christians cannot save themselves nor do they believe man is desiring of salvation.
Atonement (makes possible) grace. Grace (how we receive it) is faith.
Augustine vs. Pelagius (c.a. 400 A.D.)
Pelagius held that we must be able to achieve the righteousness required to go to Heaven or else God couldn't have given the Commandments.
Augustine held that the commandments are given so as to show our fallenness in order to receive grace from God.
Pelagianism - possible to earn salvation, but salvation via grace is a secondary option.
Semi-Pelagianism - Grace is essential to salvation; once one has received the grace of God then one has the ability to earn one's salvation.
Receiving God's grace is not merely the forgiving of all our sins, it includes a transformation of the receiver's nature.
Regeneration - 2 Corinthians 5:17, "Therefore, if anyone is in Christ, the new creation has come; the old has gone, the new is here!
Augustine's 4 divisions of history
1) Adam & Eve in the Garden
- "posse pecare" - it is possible to sin
2) Fallenness pre-Christ
- "non posse non pecare" - not possible not to sin
3) Fallenness post-Christ
- " posse non pecare" - it is possible to not sin
4) In Heaven
- "non posse pecare" - not possible to sin
Justification - God declares us to be righteous in the light of the work of Christ
Conversion - a change in the will.
Friday, November 17, 2006
More book notes on Augustine
(Originally written November 17, 2006 in Book 11)
Augustine's ethics
Augustine's ethics have a negative tone.
Augustine saw the good life being attainable only as a gift from God.
He believed it was much easier to do wrong rather than right.
Augustine's asceticism was moderate compared to his contemporaries, but severe by modern standards.
Augustine agreed with the Platonic notion that the wise man is cultivated in a society.
He had little to say about social ethics other than we ought to help one another as much as we can.
Augustine advocated for a strong law and strong ruler because it is better than the alternative: civil war.
Revolting against a leader is revolting against God.
Slavery was viewed as an evil, but agitating for its abolition was wrong because it was instituted by God as a punishment for sins.
To improve or altar existing social arrangements is to imply we are not content with God's program for us.
The evils we suffer are either goods in disguise or well-deserved punishments.
The delights and pains of the flesh are inconsequential as compared to the delights and pains of the soul.
Ethical value lay in motive rather than accomplishment for Augustine.
Augustine and Aristotle treated incontinence in similar manners, but for different reasons.
1) Where Aristotle disliked incontinence because it demeaned man, Augustine disliked it because it was disobedience to God.
2) Aristotle relieved men of responsibility when temptation became too great to overcome. Augustine held men accountable for their actions regardless of their temptation.
3) Augustine would have regarded many thing Aristotle held to be continent as incontinent
Augustine saw men as being incontinent frequently and paradoxically blamable
Everything except love for God was a snare and a delusion.
Augustine believed that living morally will not significantly help us, but living immorally will damn man.
The good for Augustine was a reunion with God. A separation occurred between man and God as a result of Adam's sin.
The way back to God was through faith in Jesus, "Through religion, that is not through ethics, which is first and foremost concerned with behavior in this world" (Jones, 119).
The Drama of Salvation
Each man is an actor who plays a small role in the big production of God's drama.
Sinful desires are incredibly difficult to eradicate, especially pride. Even when men overcome pride and are humble they take pride in their humility.
No one is certain of salvation. Even those who have been saved by divine intervention came are not freed from the temptations of the flesh.
Relapse for the saved is possible at all times. Therefore, complacency is an acute danger.
Life is desperately hazardous. The past is due to anyone's future.
The Mechanics of Salvation
To whom was Christ praying when he died for man's sins?
If it was God the Father, then God has a divided will, which is absurd. It can't be Satan because God doesn't owe him anything.
Augustine began with traditional Biblical language but began reinterpret it.
The Son became man to prove that flesh is not evil.
The Son died to show that death, though a punishment for sin, is not itself a sin.
Christ's death shows us how we ought to die - in piety, humility and peace.
God sending His Son shows us His great love for us better than anything else could.
The Play within a play
The passion is a play-within-a-play designed to invoke emotions in the other players of the large play. Man's egoism has often prevented Him from seeing just how much love God has shown us.
God cod could have redeemed man via divine fiat (as He created the world) but for mysterious reasons chose this way instead.
Augustine's notion of redemption is much more enlightened than the primitive notion of bloody sacrifice.
Augustine faces problems like if God is all then man is nothing. "No man is rightly saved by the assistance of divine aid" is an inadequate formula.
An arguing against the Manichaeism and Pelagians he used Pelagian arguments to refute Manichaeism. He used the arguments of Manichaeism to refute Plagiarism. The Pelagians were acute enough to point this out.
Linehan: Jones' characterization of Augustine is pretty awful. Even Russell give him more of a fair treatment. Jones is atrociously guilty of the fallacy of equivocation, especially in regards to the Doctrine of redemption.
The world is actually a puppet theater. God writes the parts and pulls the strings. Why would God write and perform a play for himself? Why go to the trouble of the play if God knows who will be saved and who will be damned?
Another problem for Augustine is that God arbitrarily chooses who will be saved.
Augustine's conception of justice was much different than modern men's conception of justice. Modern man sees it as unjust that we should inherit Adam's sin. "It seems unfair that Adam, who might just as well have been created with fewer deficiencies should be blamed for what, given his nature, was bound to happen. It seems unfair... that some few of us should be arbitrarily pulled out of the common cesspool of iniquity" (Jones, 124).
Augustine's doctrine of predestination is immoral and impracticable.
Augustine could not live up to the doctrine of predestination because otherwise he would not have advocated for us to pray, to do good, to fast, to struggle against temptation, or to do anything because whether or not we do anything is irrelevant to whether or not we are to be saved.
Augustine's life leading up to his conversion was irrelevant because his conversion was directly induced by God. At the moment of conversion he stood in an immediate relation to the Deity.
Augustine's interpretation of salvation is unacceptable in ecclesiastical terms because the Church in the exclusive agency through which souls are saved. The Church is the mediator between God and Man.
Augustine had a problem because he saw salvation in both mystical and ecclesiastical terms.
The Donatism Heresy
Augustine faced this problem when he went to Hippo in 391.
Donatism was a vigorous rival to the Church at this time.
Donatism was a peculiar heresy because it did not differ from the Church in doctrine.
Donatists believed that the sacraments were ineffective if performed by unworthy priests.
While this may seem plausible and harmless the Church saw it as a danger to their institution.
The Church had to maintain that the worth of the sacraments came from God and the Church, not from the administering priests.
Augustine first tried to reason with the Donatists. He believed the truth would prevail over heresy. When this failed Augustine elicited help from imperial authorities. This was easy because in addition to being heretics, the Donatists were social radicals.
Through persecution the Donatists lost their grip on N. Africa and Catholic Christianity held it for one more century (only to lose it to Islam).
While this may seem inhumane, Augustine advocated it because it turned many back to the Catholic faith. This ideal paved the way for the Inquisition.
Augustine did not recognize the primacy of the Pope because he held no man to be infallible.
Augustine saw the final authority of Christ as a general council.
Augustine held that we ought to use reason to discover truth as best we can, remembering that God would not have given us reason if we weren't to use it, but to remember that if we believe reason to be the ultimate source of truth we will be damned by our pride.
Augustine held a belief that man, in a general use of the word could slowly but steadily increase his grasp of truth through corrections of councils and doctrine. But no council or doctrine could ever arrive at the ultimate truth.
Augustine's view of the sacraments:
The earthly city had a dual meaning:
1) hell
2) the pilgrimage of this life
The City of God had a duel meaning:
1) Heaven
2) The Church
The visible Church is the embodiment the invisible church.
The Church and its members are the body of Christ. It owes its allegiance and life to Jesus.
The City of God was a very complex structure.
The synthesis of Augustine's two conceptions of man's relationship to God (ecclesiastical through the Church and its rites and the mystical conversion) is difficult and problematic. In the mysticism and predestinarianism synthesis God and man are privately united and the City of God is a mere aggregate of private relations. In the ecclesiastical version the Church and its sacraments were the key to salvation and private salvation was danger to the authority of the Church.
Nature and Natural Science
The physical world was the stage on which the drama of salvation unfold.
Augustine's Disinterest in science
Augustine was basically disinterested in science and the physical world.
He lacked the curiosity of the Greeks and the moderns. Curiosity was replaced by the fear of intellectual pride.
He did not have the incentive of happiness in this world that Greek and the moderns have.
His otherworldliness made him indifferent to ethics, politics and physical interests.
Nature was dominated by a naive teleology in Augustine.
Man, thought nothing in respect to God, was the center of the physical universe. Man is the end or purpose for which the universe was created.
"Augustine's teleology was so naively anthropocentric that it ws impossible for him to reach an unbiased conclusion" (Jones, 130).
Uncritical of the marvelous
Augustine's disposition made him very open to miracles.
Modern man looks at miracles and see them not as miracles, but as challenges.
Other reasons for Augustine's unscientific approach
Augustine's ingenuity achieved an incredibly synthesis between the Scriptures and his personal beliefs. It was a correspondence between two conceptual systems, not a conceptual system and reality.
Augustine held that whatever was to be known about the physical world was easily discovered and what was not easily discovered was purposely hidden by God.
Belief in the regularity of nature
Since everything is caused by God, everything is, in sense, a miracle.
Unusual things only appear more miraculous.
Augustine believed in a uniformity or regularity in nature and that unusual things were only unusual in our minds. This line of thinking paved the way for science to have a good argument for the regularity of nature.
History
The history of humanity was to serve as instruction for future acts of man.
Prior to Jesus' life, God gave signs to man to point them to Him. The history of the Jews was a sign.
Teleological Bias
Augustine's account of history was dominated by a teleology that was anthropocentric.
Augustine and the Greek Historians
Herodotus and Thucydides (the greatest Greek Historians) were far more scientific than Augustine. But, in some respects were much more narrow than Augustine.
The Greeks were dominated by current events. Their historians also attributed a lot to chance and accident. Augustine held that nothing happened by chance. His historical conversion "may be worthless" but his notion of unity and purpose in everything is key to historians today.
Augustine held that Jesus' life was the turning point of history. Everything leading up to it was actually leading up to it and everything after it was designed to supplement it.
While most people do not see divine providence in action, the teleological approach is necessary in historian work today.
Augustine's focus on universal history vs. the provincial focus of the Greek was a vast improvement over the Greeks.
Conclusion
Augustine does not evoke a neutral response.
Most people see Augustine as hopelessly unbalanced - "a neurotic exaggeration of guilt and sin and an unhealthy otherworldliness that results in almost total neglect of the really serious social and political problems that it is the business of the philosopher to discuss" (Jones, 136).
Augustine's mystical experience is viewed as a sign of psychic instability.
Others will see modern times as going too far in the other direction. Even those who do not accept Augustine's Christianity see his picture of human nature as better and more accurate than the 18th and 19th century philosophers.
Linehan - It is a bit sickening to read a trashing misrepresentative account of Augustine. And though Jones pays some respect to him in a few final paragraphs it was atrocious to read.
Augustine's ethics
Augustine's ethics have a negative tone.
Augustine saw the good life being attainable only as a gift from God.
He believed it was much easier to do wrong rather than right.
Augustine's asceticism was moderate compared to his contemporaries, but severe by modern standards.
Augustine agreed with the Platonic notion that the wise man is cultivated in a society.
He had little to say about social ethics other than we ought to help one another as much as we can.
Augustine advocated for a strong law and strong ruler because it is better than the alternative: civil war.
Revolting against a leader is revolting against God.
Slavery was viewed as an evil, but agitating for its abolition was wrong because it was instituted by God as a punishment for sins.
To improve or altar existing social arrangements is to imply we are not content with God's program for us.
The evils we suffer are either goods in disguise or well-deserved punishments.
The delights and pains of the flesh are inconsequential as compared to the delights and pains of the soul.
Ethical value lay in motive rather than accomplishment for Augustine.
Augustine and Aristotle treated incontinence in similar manners, but for different reasons.
1) Where Aristotle disliked incontinence because it demeaned man, Augustine disliked it because it was disobedience to God.
2) Aristotle relieved men of responsibility when temptation became too great to overcome. Augustine held men accountable for their actions regardless of their temptation.
3) Augustine would have regarded many thing Aristotle held to be continent as incontinent
Augustine saw men as being incontinent frequently and paradoxically blamable
Everything except love for God was a snare and a delusion.
Augustine believed that living morally will not significantly help us, but living immorally will damn man.
The good for Augustine was a reunion with God. A separation occurred between man and God as a result of Adam's sin.
The way back to God was through faith in Jesus, "Through religion, that is not through ethics, which is first and foremost concerned with behavior in this world" (Jones, 119).
The Drama of Salvation
Each man is an actor who plays a small role in the big production of God's drama.
Sinful desires are incredibly difficult to eradicate, especially pride. Even when men overcome pride and are humble they take pride in their humility.
No one is certain of salvation. Even those who have been saved by divine intervention came are not freed from the temptations of the flesh.
Relapse for the saved is possible at all times. Therefore, complacency is an acute danger.
Life is desperately hazardous. The past is due to anyone's future.
The Mechanics of Salvation
To whom was Christ praying when he died for man's sins?
If it was God the Father, then God has a divided will, which is absurd. It can't be Satan because God doesn't owe him anything.
Augustine began with traditional Biblical language but began reinterpret it.
The Son became man to prove that flesh is not evil.
The Son died to show that death, though a punishment for sin, is not itself a sin.
Christ's death shows us how we ought to die - in piety, humility and peace.
God sending His Son shows us His great love for us better than anything else could.
The Play within a play
The passion is a play-within-a-play designed to invoke emotions in the other players of the large play. Man's egoism has often prevented Him from seeing just how much love God has shown us.
God cod could have redeemed man via divine fiat (as He created the world) but for mysterious reasons chose this way instead.
Augustine's notion of redemption is much more enlightened than the primitive notion of bloody sacrifice.
Augustine faces problems like if God is all then man is nothing. "No man is rightly saved by the assistance of divine aid" is an inadequate formula.
An arguing against the Manichaeism and Pelagians he used Pelagian arguments to refute Manichaeism. He used the arguments of Manichaeism to refute Plagiarism. The Pelagians were acute enough to point this out.
Linehan: Jones' characterization of Augustine is pretty awful. Even Russell give him more of a fair treatment. Jones is atrociously guilty of the fallacy of equivocation, especially in regards to the Doctrine of redemption.
The world is actually a puppet theater. God writes the parts and pulls the strings. Why would God write and perform a play for himself? Why go to the trouble of the play if God knows who will be saved and who will be damned?
Another problem for Augustine is that God arbitrarily chooses who will be saved.
Augustine's conception of justice was much different than modern men's conception of justice. Modern man sees it as unjust that we should inherit Adam's sin. "It seems unfair that Adam, who might just as well have been created with fewer deficiencies should be blamed for what, given his nature, was bound to happen. It seems unfair... that some few of us should be arbitrarily pulled out of the common cesspool of iniquity" (Jones, 124).
Augustine's doctrine of predestination is immoral and impracticable.
Augustine could not live up to the doctrine of predestination because otherwise he would not have advocated for us to pray, to do good, to fast, to struggle against temptation, or to do anything because whether or not we do anything is irrelevant to whether or not we are to be saved.
Augustine's life leading up to his conversion was irrelevant because his conversion was directly induced by God. At the moment of conversion he stood in an immediate relation to the Deity.
Augustine's interpretation of salvation is unacceptable in ecclesiastical terms because the Church in the exclusive agency through which souls are saved. The Church is the mediator between God and Man.
Augustine had a problem because he saw salvation in both mystical and ecclesiastical terms.
The Donatism Heresy
Augustine faced this problem when he went to Hippo in 391.
Donatism was a vigorous rival to the Church at this time.
Donatism was a peculiar heresy because it did not differ from the Church in doctrine.
Donatists believed that the sacraments were ineffective if performed by unworthy priests.
While this may seem plausible and harmless the Church saw it as a danger to their institution.
The Church had to maintain that the worth of the sacraments came from God and the Church, not from the administering priests.
Augustine first tried to reason with the Donatists. He believed the truth would prevail over heresy. When this failed Augustine elicited help from imperial authorities. This was easy because in addition to being heretics, the Donatists were social radicals.
Through persecution the Donatists lost their grip on N. Africa and Catholic Christianity held it for one more century (only to lose it to Islam).
While this may seem inhumane, Augustine advocated it because it turned many back to the Catholic faith. This ideal paved the way for the Inquisition.
Augustine did not recognize the primacy of the Pope because he held no man to be infallible.
Augustine saw the final authority of Christ as a general council.
Augustine held that we ought to use reason to discover truth as best we can, remembering that God would not have given us reason if we weren't to use it, but to remember that if we believe reason to be the ultimate source of truth we will be damned by our pride.
Augustine held a belief that man, in a general use of the word could slowly but steadily increase his grasp of truth through corrections of councils and doctrine. But no council or doctrine could ever arrive at the ultimate truth.
Augustine's view of the sacraments:
The earthly city had a dual meaning:
1) hell
2) the pilgrimage of this life
The City of God had a duel meaning:
1) Heaven
2) The Church
The visible Church is the embodiment the invisible church.
The Church and its members are the body of Christ. It owes its allegiance and life to Jesus.
The City of God was a very complex structure.
The synthesis of Augustine's two conceptions of man's relationship to God (ecclesiastical through the Church and its rites and the mystical conversion) is difficult and problematic. In the mysticism and predestinarianism synthesis God and man are privately united and the City of God is a mere aggregate of private relations. In the ecclesiastical version the Church and its sacraments were the key to salvation and private salvation was danger to the authority of the Church.
Nature and Natural Science
The physical world was the stage on which the drama of salvation unfold.
Augustine's Disinterest in science
Augustine was basically disinterested in science and the physical world.
He lacked the curiosity of the Greeks and the moderns. Curiosity was replaced by the fear of intellectual pride.
He did not have the incentive of happiness in this world that Greek and the moderns have.
His otherworldliness made him indifferent to ethics, politics and physical interests.
Nature was dominated by a naive teleology in Augustine.
Man, thought nothing in respect to God, was the center of the physical universe. Man is the end or purpose for which the universe was created.
"Augustine's teleology was so naively anthropocentric that it ws impossible for him to reach an unbiased conclusion" (Jones, 130).
Uncritical of the marvelous
Augustine's disposition made him very open to miracles.
Modern man looks at miracles and see them not as miracles, but as challenges.
Other reasons for Augustine's unscientific approach
Augustine's ingenuity achieved an incredibly synthesis between the Scriptures and his personal beliefs. It was a correspondence between two conceptual systems, not a conceptual system and reality.
Augustine held that whatever was to be known about the physical world was easily discovered and what was not easily discovered was purposely hidden by God.
Belief in the regularity of nature
Since everything is caused by God, everything is, in sense, a miracle.
Unusual things only appear more miraculous.
Augustine believed in a uniformity or regularity in nature and that unusual things were only unusual in our minds. This line of thinking paved the way for science to have a good argument for the regularity of nature.
History
The history of humanity was to serve as instruction for future acts of man.
Prior to Jesus' life, God gave signs to man to point them to Him. The history of the Jews was a sign.
Teleological Bias
Augustine's account of history was dominated by a teleology that was anthropocentric.
Augustine and the Greek Historians
Herodotus and Thucydides (the greatest Greek Historians) were far more scientific than Augustine. But, in some respects were much more narrow than Augustine.
The Greeks were dominated by current events. Their historians also attributed a lot to chance and accident. Augustine held that nothing happened by chance. His historical conversion "may be worthless" but his notion of unity and purpose in everything is key to historians today.
Augustine held that Jesus' life was the turning point of history. Everything leading up to it was actually leading up to it and everything after it was designed to supplement it.
While most people do not see divine providence in action, the teleological approach is necessary in historian work today.
Augustine's focus on universal history vs. the provincial focus of the Greek was a vast improvement over the Greeks.
Conclusion
Augustine does not evoke a neutral response.
Most people see Augustine as hopelessly unbalanced - "a neurotic exaggeration of guilt and sin and an unhealthy otherworldliness that results in almost total neglect of the really serious social and political problems that it is the business of the philosopher to discuss" (Jones, 136).
Augustine's mystical experience is viewed as a sign of psychic instability.
Others will see modern times as going too far in the other direction. Even those who do not accept Augustine's Christianity see his picture of human nature as better and more accurate than the 18th and 19th century philosophers.
Linehan - It is a bit sickening to read a trashing misrepresentative account of Augustine. And though Jones pays some respect to him in a few final paragraphs it was atrocious to read.
Saturday, July 22, 2006
St. Augustine's Philosophy and Theology
(Originally written July 22, 2006 in Book 5)
The History of Western Philosophy
Bertrand Russell
Chapter IV - St. Augustine's Philosophy and Theology
To escape the madness of metaphysics and thoroughly infuriate myself by reading an attack on one of the greatest men in human history. Russell will only focus on what he considers important in Augustine:
1. Augustine's pure philosophy, especially his theory of time
2. Augustine's philosophy of history (developed in City of God)
3. Augustine's theory of salvation, against Pelagius
Pure Philosophy
Augustine is not preoccupied with pure philosophy, mostly he concerns himself with theology. But he shows immense talent in philosophy when he does.
Augustine was the first philosopher (of many) to speculate with a necessity of matching speculation and Scriptures.
Origen (an earlier Christian philosopher) differed from Augustine in that Origen kept Christianity and Platonism separate while Augustine grated Platonism into Christianity.
The most purely philosophical book is the 11th book of Confessions. Most contemporary Confessions end at Book 10 because that is where the biographical part ends.
Augustine remarks that the Genesis of account of creation (ex nihilo, out of nothing) was completely foreign to Greek thought. Greeks believed God formed preexisting matter. Christianity and Judaism holds God created matter, then simultaneously formed it. The Greek view of creation has reappeared since the dawn of Christianity and has led to pantheism.
Augustine asks if God created the world ex nihilo then why didn't he do it sooner? Augustine states that there was no sooner before creation because time was created at the same point as all creation.
God is eternal; He is timeless. In God there is no past or future, only eternal present.
"God's eternity is exempt from the relation of time; all time is present to Him at once" (Russell, 353).
When Augustine refers to time he has an intriguing relativistic theory. Time can only be measured as it is passing. The past and future is not really 'is', only the present really is. But there really is a past and future.
Augustine says that the past or future is considered at the present through memory or expectation.
He states that there are three times:
1. A present of things past (memory)
2. A present of things present (sight)
3. A present of things future (expectation)
He confesses to God that he is perplexed by time and asks for enlightenment. Without fully understanding time, see does believe that is subjective.
Time is in the human mind and time exists only because created beings exist.
Augustine's theory of time seems to anticipate at least three things;
1) Kant's theory of subjective time
2) Descartes' cogito
3) Descartes' reply to Gassendi's ambulo ergo sum.
"As a philosopher, therefore, Augustine deserves a high place" (Russell, 355).
The City of God
When Rome was sacked by the Goths in 410 the Roman pagans attributed the defeat to the abandonment of the ancient religions. The City of God was an answer to this accusation.
"Like some other very great books, it composes itself in the memory of those who have read it, into something better than at first appears in rereading" (Russell, 355).
Russell holds that the book contains "a great deal that hardly anyone at present day can accept" (Russell, 355).
Russell does hold that it remains inspirational today and can be restated in non-theological terms.
Linehan - Thus destroying the meaning and value of the book.
In the book Augustine states that worse things then the sacking of Rome occurred prior to the Christian age. He also said that Christianity kept the sacking from being as brutal as it could have been (the Goths were Christians).
He says that not all sins are punished on earth, thus the Last Judgment.
All that Christians endured virtuously would lead to their edification eventually.
Temporal losses for Christians does not cause loss of anything of value for them.
Nothing can interfere with the resurrection of the body.
Virginity lost through rape doesn't diminish chastity. Chastity is a virtue of the mind. Virginity and chastity can be lost even without the physical act. It can be lost in the mind.
Suicide is condemned by Augustine. Even if one commits suicide to avoid the loss of virginity it is still a sin. Apparently Lucretia (a woman in Rome) committed suicide for this reason.
He says that rape, if enjoyed, becomes sinful for the woman.
He condemns the pagan gods. He claims that it would be better to worship a virtuous man than a heathen god.
Christians have a constant sanctuary in the pilgrim City of God.
In this world, the city of earth and the city of heaven are intermingled.
Augustine holds Greek philosophers as partially right.
He holds that the philosophers could not overthrow the pagan gods because their moral instructions were weak due to the wickedness of their gods.
Augustine believed the heathen gods existed, but were devils.
He held astrology as to be both wicked and false. He proves this through the fortunes of twins who have the identical zodiac sign.
God has foreknowledge of man's sins, but God's foreknowledge does not cause man's sins.
Virtuosity does not bring unhappiness; even if Christians are unfortunate, they still can be happy.
Augustine holds Plato in higher regards than any other philosopher. Augustine credits Plato with a number of things:
1) Plato's belief that God was Spirit, not material.
2) Plato's belief that perception is not the source of truth.
3) Platonic logic and ethics are closest to Christianity
Augustine aslo credits Plotinus as being the best comprehender of Plato. Plotinus lived slightly before Augustine.
Augustine considered Aristotle lower than Plato, but better than all the others.
He condemned both Plato and Aristotle for believing that all the gods were good. He condemned the Stoics for condemning all passions because Christian passions can lead to virtue.
He held that Plutonists were right about God, wrong about gods and wrong in denying the Incarnation.
Augustine holds the Platonic view that the sensible world is inferior to the super-sensible world.
He believed that Knowledge of God comes only through Christ. Certain things can be learned through reason, but religious knowledge must come through Scriptures.
Time and space prior to creation should not be considered because it is pointless.
Everything blessed is eternal, but everything eternal is not blessed (hell and satan).
He denounces Origen's view of souls being put into bodies as punishment.
He believed the world was created in 6 days because 6 is a perfect number (i.e. equal to the sum of its factors).
He believed that there are good and bad angels, but bad angels do not have an essence contrary to God.
"God's enemies are not so by nature, but by will. The vicious will has no efficient cause, but only a deficient one; it is not an effect, but a defect" (Russell, 359).
He held the the world was less than 6,000 years old and history is not cyclical.
Sin caused death. If there were no sin there would be no death. Sin caused both physical and eternal death. Eternal death is damnation.
Bodies in heaven will be spiritual, but not spirits. They will be weightless. Men will have male bodies; women will have female ones. People who die in infancy will have adult bodies.
Adam's sin brought eternal death to all mankind; God's grace freed them from it.
Augustine contributes sin to the mind, contrary to flesh as Platonism and Manichaeism holds.
Sex in marriage is not sinful, provided procreation is the reason for it. Married men are virtuous if they love without lust. Sex, even in marriage is associated with shame because of Adam's sin. Lust is shameful because it is independent from the will. Sexual intercourse can occur without lust. "The need of lust in sexual intercourse is a punishment for Adam's sin, but for which sex might have been divorced from pleasure" (Russell, 360).
Asceticism dislikes sex because of its independence of the will. Virtue demands a complete control of the will over the body. This control does not suffice to make sex possible.
He denounced skepticism.
He held that virtue is inextricably connected with Christianity. Pagan virtue is too marred by the heathen gods to be true virtue.
He believes in predestination. All men deserve damnation, so any receiving salvation is merciful. The rest perish justly.
The influential part of the book is that the State can only be part of the City of God if it submits to the Church in all religious matters. The theocratic implications of Augustine's theory lasted until the Reformation.
Russell states that Marx used Augustine in socialism:
YHWH = Dialectical Materialism
The Messiah = Marx
The Elect = The Proletariat
The Church = The Communist Party
The Second Coming = The Revolution
Hell = Punishment of the Capitalists
The Millennium = The Communist Commonwealth
The Pelagian Controversy
Pelagius was a Welshman and less fanatical than most of his contemporaries. He believed in free-will and questioned the doctrine of Original Sin. He believed that virtue occurs through man's own moral effort.
Augustine convinced Catholic Christianity to hold Pelagius as a heretic.
Augustine argued men were incapable of free-will after the Fall and that virtue was only acquired through God's grace. Augustine held that damnation proved God's justice and salvation proved His mercy. Both proved God's goodness.
Augustine's views were adopted by Calvin and had their root in Paul (especially in Romans).
"A great deal of what is most ferocious in the medieval Church is traceable to his sense of universal guilt" (Russell, 365).
The History of Western Philosophy
Bertrand Russell
Chapter IV - St. Augustine's Philosophy and Theology
To escape the madness of metaphysics and thoroughly infuriate myself by reading an attack on one of the greatest men in human history. Russell will only focus on what he considers important in Augustine:
1. Augustine's pure philosophy, especially his theory of time
2. Augustine's philosophy of history (developed in City of God)
3. Augustine's theory of salvation, against Pelagius
Pure Philosophy
Augustine is not preoccupied with pure philosophy, mostly he concerns himself with theology. But he shows immense talent in philosophy when he does.
Augustine was the first philosopher (of many) to speculate with a necessity of matching speculation and Scriptures.
Origen (an earlier Christian philosopher) differed from Augustine in that Origen kept Christianity and Platonism separate while Augustine grated Platonism into Christianity.
The most purely philosophical book is the 11th book of Confessions. Most contemporary Confessions end at Book 10 because that is where the biographical part ends.
Augustine remarks that the Genesis of account of creation (ex nihilo, out of nothing) was completely foreign to Greek thought. Greeks believed God formed preexisting matter. Christianity and Judaism holds God created matter, then simultaneously formed it. The Greek view of creation has reappeared since the dawn of Christianity and has led to pantheism.
Augustine asks if God created the world ex nihilo then why didn't he do it sooner? Augustine states that there was no sooner before creation because time was created at the same point as all creation.
God is eternal; He is timeless. In God there is no past or future, only eternal present.
"God's eternity is exempt from the relation of time; all time is present to Him at once" (Russell, 353).
When Augustine refers to time he has an intriguing relativistic theory. Time can only be measured as it is passing. The past and future is not really 'is', only the present really is. But there really is a past and future.
Augustine says that the past or future is considered at the present through memory or expectation.
He states that there are three times:
1. A present of things past (memory)
2. A present of things present (sight)
3. A present of things future (expectation)
He confesses to God that he is perplexed by time and asks for enlightenment. Without fully understanding time, see does believe that is subjective.
Time is in the human mind and time exists only because created beings exist.
Augustine's theory of time seems to anticipate at least three things;
1) Kant's theory of subjective time
2) Descartes' cogito
3) Descartes' reply to Gassendi's ambulo ergo sum.
"As a philosopher, therefore, Augustine deserves a high place" (Russell, 355).
The City of God
When Rome was sacked by the Goths in 410 the Roman pagans attributed the defeat to the abandonment of the ancient religions. The City of God was an answer to this accusation.
"Like some other very great books, it composes itself in the memory of those who have read it, into something better than at first appears in rereading" (Russell, 355).
Russell holds that the book contains "a great deal that hardly anyone at present day can accept" (Russell, 355).
Russell does hold that it remains inspirational today and can be restated in non-theological terms.
Linehan - Thus destroying the meaning and value of the book.
In the book Augustine states that worse things then the sacking of Rome occurred prior to the Christian age. He also said that Christianity kept the sacking from being as brutal as it could have been (the Goths were Christians).
He says that not all sins are punished on earth, thus the Last Judgment.
All that Christians endured virtuously would lead to their edification eventually.
Temporal losses for Christians does not cause loss of anything of value for them.
Nothing can interfere with the resurrection of the body.
Virginity lost through rape doesn't diminish chastity. Chastity is a virtue of the mind. Virginity and chastity can be lost even without the physical act. It can be lost in the mind.
Suicide is condemned by Augustine. Even if one commits suicide to avoid the loss of virginity it is still a sin. Apparently Lucretia (a woman in Rome) committed suicide for this reason.
He says that rape, if enjoyed, becomes sinful for the woman.
He condemns the pagan gods. He claims that it would be better to worship a virtuous man than a heathen god.
Christians have a constant sanctuary in the pilgrim City of God.
In this world, the city of earth and the city of heaven are intermingled.
Augustine holds Greek philosophers as partially right.
He holds that the philosophers could not overthrow the pagan gods because their moral instructions were weak due to the wickedness of their gods.
Augustine believed the heathen gods existed, but were devils.
He held astrology as to be both wicked and false. He proves this through the fortunes of twins who have the identical zodiac sign.
God has foreknowledge of man's sins, but God's foreknowledge does not cause man's sins.
Virtuosity does not bring unhappiness; even if Christians are unfortunate, they still can be happy.
Augustine holds Plato in higher regards than any other philosopher. Augustine credits Plato with a number of things:
1) Plato's belief that God was Spirit, not material.
2) Plato's belief that perception is not the source of truth.
3) Platonic logic and ethics are closest to Christianity
Augustine aslo credits Plotinus as being the best comprehender of Plato. Plotinus lived slightly before Augustine.
Augustine considered Aristotle lower than Plato, but better than all the others.
He condemned both Plato and Aristotle for believing that all the gods were good. He condemned the Stoics for condemning all passions because Christian passions can lead to virtue.
He held that Plutonists were right about God, wrong about gods and wrong in denying the Incarnation.
Augustine holds the Platonic view that the sensible world is inferior to the super-sensible world.
He believed that Knowledge of God comes only through Christ. Certain things can be learned through reason, but religious knowledge must come through Scriptures.
Time and space prior to creation should not be considered because it is pointless.
Everything blessed is eternal, but everything eternal is not blessed (hell and satan).
He denounces Origen's view of souls being put into bodies as punishment.
He believed the world was created in 6 days because 6 is a perfect number (i.e. equal to the sum of its factors).
He believed that there are good and bad angels, but bad angels do not have an essence contrary to God.
"God's enemies are not so by nature, but by will. The vicious will has no efficient cause, but only a deficient one; it is not an effect, but a defect" (Russell, 359).
He held the the world was less than 6,000 years old and history is not cyclical.
Sin caused death. If there were no sin there would be no death. Sin caused both physical and eternal death. Eternal death is damnation.
Bodies in heaven will be spiritual, but not spirits. They will be weightless. Men will have male bodies; women will have female ones. People who die in infancy will have adult bodies.
Adam's sin brought eternal death to all mankind; God's grace freed them from it.
Augustine contributes sin to the mind, contrary to flesh as Platonism and Manichaeism holds.
Sex in marriage is not sinful, provided procreation is the reason for it. Married men are virtuous if they love without lust. Sex, even in marriage is associated with shame because of Adam's sin. Lust is shameful because it is independent from the will. Sexual intercourse can occur without lust. "The need of lust in sexual intercourse is a punishment for Adam's sin, but for which sex might have been divorced from pleasure" (Russell, 360).
Asceticism dislikes sex because of its independence of the will. Virtue demands a complete control of the will over the body. This control does not suffice to make sex possible.
He denounced skepticism.
He held that virtue is inextricably connected with Christianity. Pagan virtue is too marred by the heathen gods to be true virtue.
He believes in predestination. All men deserve damnation, so any receiving salvation is merciful. The rest perish justly.
The influential part of the book is that the State can only be part of the City of God if it submits to the Church in all religious matters. The theocratic implications of Augustine's theory lasted until the Reformation.
Russell states that Marx used Augustine in socialism:
YHWH = Dialectical Materialism
The Messiah = Marx
The Elect = The Proletariat
The Church = The Communist Party
The Second Coming = The Revolution
Hell = Punishment of the Capitalists
The Millennium = The Communist Commonwealth
The Pelagian Controversy
Pelagius was a Welshman and less fanatical than most of his contemporaries. He believed in free-will and questioned the doctrine of Original Sin. He believed that virtue occurs through man's own moral effort.
Augustine convinced Catholic Christianity to hold Pelagius as a heretic.
Augustine argued men were incapable of free-will after the Fall and that virtue was only acquired through God's grace. Augustine held that damnation proved God's justice and salvation proved His mercy. Both proved God's goodness.
Augustine's views were adopted by Calvin and had their root in Paul (especially in Romans).
"A great deal of what is most ferocious in the medieval Church is traceable to his sense of universal guilt" (Russell, 365).
Wednesday, May 24, 2006
Notes on Augustine of Hippo
(Originally Written May 24, 2006)
Sermons to the People
Augustine of Hippo
2002
Firstly, I love the story of Augustine's conversion. I want so dramatic an experience with God to awaken me. But, his entrapment and inauguration as a priest moved me to tears when I read it in this book for the first time.
Sermo LI: Advent
The Word of God comes through man. Man cannot be mistaken for the Word. We are merely vessels that carry the Word.
Pg. 5 Cyclical life of Man
Man is vile for reveling in vile things.
Woman urged man to sin. Both fell. Women were redeemed through Mary's birthing of Christ. Men were redeemed through Christ being a man. Redeemed = potential salvation.
The Church is the net that catches believers.
"The great evil of the human soul, pride" (Augustine, 12).
Sermons to the People
Augustine of Hippo
2002
Firstly, I love the story of Augustine's conversion. I want so dramatic an experience with God to awaken me. But, his entrapment and inauguration as a priest moved me to tears when I read it in this book for the first time.
Sermo LI: Advent
The Word of God comes through man. Man cannot be mistaken for the Word. We are merely vessels that carry the Word.
Pg. 5 Cyclical life of Man
Man is vile for reveling in vile things.
Woman urged man to sin. Both fell. Women were redeemed through Mary's birthing of Christ. Men were redeemed through Christ being a man. Redeemed = potential salvation.
The Church is the net that catches believers.
"The great evil of the human soul, pride" (Augustine, 12).
Friday, April 21, 2006
Image of God, Salvation & Predestination
(Originally written April 21, 2006 in 3 Subject)
Historic Christian Belief
Theosis - the way of the East
The Eastern Orthodox makes a distinction between the image of God and in the likeness of God.
The image of God - the capacity to relate to God
The likeness of God - an unbroken union with God
The Fall resulted in the damage of the image of God in humanity, but is still retained. The Fall however resulted in a complete loss of the likeness of God. The likeness of God can be restored to those in Christ to a significant degree however.
Three Categories of Divine Election
1. General Election
2. Corporate Election
3. Particular Election
General Election
-Election in History
-God chooses nations and individuals to play a particular role in history: to glorify God
Romans 9:6-13 (Isaac, Ishmael, Jacob over Esau in the blessing), Romans 9:16 (Pharaoh)
Corporate Election
-God foresees who will believe in Christ
-Ephesians 1:3 - chosen in Him from before the creation of the world
-Those chosen = a corporate entity, the believers in Christ
-Christ is God's 'chosen [elect] one, all others are chosen in Christ (John 3:16, 1 Timothy 2:5, Romans 8:29, 1 Peter 3:9)
Particular Election
-Augustine, Calvin
-Monergism - salvation brought about through spiritual regeneration without willingness from the saved (irresistible grace)
-God has chosen individuals out of the whole of fallen humanity
-Election is one aspect of predestination, Election (salvation & glory), Reprobation (judgment)
-Predestination: Election & Reprobation (John 6:44, Acts 13:48, Ephesians 1:5 and Romans 8:29)
-Romans 8:29 is actually used by Calvinism & Arminianism
Historic Christian Belief
Theosis - the way of the East
The Eastern Orthodox makes a distinction between the image of God and in the likeness of God.
The image of God - the capacity to relate to God
The likeness of God - an unbroken union with God
The Fall resulted in the damage of the image of God in humanity, but is still retained. The Fall however resulted in a complete loss of the likeness of God. The likeness of God can be restored to those in Christ to a significant degree however.
Three Categories of Divine Election
1. General Election
2. Corporate Election
3. Particular Election
General Election
-Election in History
-God chooses nations and individuals to play a particular role in history: to glorify God
Romans 9:6-13 (Isaac, Ishmael, Jacob over Esau in the blessing), Romans 9:16 (Pharaoh)
Corporate Election
-God foresees who will believe in Christ
-Ephesians 1:3 - chosen in Him from before the creation of the world
-Those chosen = a corporate entity, the believers in Christ
-Christ is God's 'chosen [elect] one, all others are chosen in Christ (John 3:16, 1 Timothy 2:5, Romans 8:29, 1 Peter 3:9)
Particular Election
-Augustine, Calvin
-Monergism - salvation brought about through spiritual regeneration without willingness from the saved (irresistible grace)
-God has chosen individuals out of the whole of fallen humanity
-Election is one aspect of predestination, Election (salvation & glory), Reprobation (judgment)
-Predestination: Election & Reprobation (John 6:44, Acts 13:48, Ephesians 1:5 and Romans 8:29)
-Romans 8:29 is actually used by Calvinism & Arminianism
Wednesday, March 22, 2006
Theories of salvation
(Originally written March 22, 2006 in 3 Subject)
Historic Christian Thought
1. Expiation - "removal of sin"
Scapegoat (Leviticus 16)
-Israel's sin 'laid upon' the goat
-No blood
-The goat 'scapes' - escapes
-The guilt of sin is removed
Romans 3:25 RSV 'expiation' translates from the Greek "hilasterion"
2. Propitiation
Propitiation - "to appease" another's anger
-Divine wrath against sin is propitiated by Christ's sacrificial death
-Sacrificial goat (Leviticus 16), blood sacrifice
Romans 3:25 is translated as propitiation from the Greek "hilasterion"
Through faith in Christ's blood.
Blood is a penal sacrifice
Hilasterion is the Old Testament 'mercy seat' in the Septuagint
3. Redemption via Ransom
Mark 10:45 - "For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many"
The question is, a ransom to whom?
-The Devil? (Christus Victor theory)
-The Law of God?
-The Wages of Sin?
-No one in particular?
The redemption is both present and future
4. Reconciliation
2 Corinthians 5:14-21
Restoration of fellowship with God means the death of Christ and subsequent resurrection
Fellowship with God is an objective reality of God
Reconciliation is God's great goal
Historic Christian Thought
1. Expiation - "removal of sin"
Scapegoat (Leviticus 16)
-Israel's sin 'laid upon' the goat
-No blood
-The goat 'scapes' - escapes
-The guilt of sin is removed
Romans 3:25 RSV 'expiation' translates from the Greek "hilasterion"
2. Propitiation
Propitiation - "to appease" another's anger
-Divine wrath against sin is propitiated by Christ's sacrificial death
-Sacrificial goat (Leviticus 16), blood sacrifice
Romans 3:25 is translated as propitiation from the Greek "hilasterion"
Through faith in Christ's blood.
Blood is a penal sacrifice
Hilasterion is the Old Testament 'mercy seat' in the Septuagint
3. Redemption via Ransom
Mark 10:45 - "For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many"
The question is, a ransom to whom?
-The Devil? (Christus Victor theory)
-The Law of God?
-The Wages of Sin?
-No one in particular?
The redemption is both present and future
4. Reconciliation
2 Corinthians 5:14-21
Restoration of fellowship with God means the death of Christ and subsequent resurrection
Fellowship with God is an objective reality of God
Reconciliation is God's great goal
Friday, March 17, 2006
Notes on John Piper
(Originally Written March 17, 2006 in 3 Subject)
Let The Nations Be Glad
John Piper
Chapter 2: The supremacy of God in Missions through prayer
Life is war. God supplies the needs to be in the war and to win it. The supplier gets the glory.
Life is war because the devil attacks faith. Paul uses the Greek word to fight to tell the Christians how to live for God. Paul repeatedly uses warfare imagery in his writings. The folly of most Christians is that they do not have a wartime mentality. They are at ease and have let their guard down. They are susceptible to the enemy's attacks.
Until Christians adopt a wartime mentality they cannot pray effectively. Prayer is using the sword against the enemy. If we do not feel that we need a sword, then we cannot pray correctly. God answers prayer to equip His soldiers.
Prayer is ineffective because Christians have no urgency. God has sent us on a mission and promised to back us up with prayers. All we have to do is adopt a wartime mentality. The end of the war is known: God will win.
Prayer was the reason the Early Church grew so rapidly. The Early Church had a wartime mentality and a sense of urgency.
Jesus tells us to pray in His name. He has all the authority in Heaven and on Earth. God's goal will come through prayer.
Prayer is important to missions, but it is not the work of missions. The Word of God is, and the Word of God cannot fail. The work of missions is to preach the Word of God. Prayer supplies the preachers with the necessary tools to preach.
Chapter 3: The supremacy of God in missions through suffering
Since life is war, suffering is inevitable. The Bible constantly talks about how suffering brings joy. Christ suffered on the cross for us as the ultimate substitution for eternal damnation, not as a substitution for suffering in life. Christ is our pattern for existence, therefore, our suffering is normal and to be expected.
God does not simply allow suffering, He appoints it. "Why does God allow this? No, that is not quite the right question. We have to ask, why does God appoint this?" (Piper, 84). He appoints it for six reasons:
1) Suffering deepens faith and holiness
2) Suffering makes your cup increase
3) Suffering is the price of making others bold
4) Suffering fills up what is lacking in Christ's afflictions
5) Suffering enforces the missionary to go
6) The supremacy of Christ is manifest in suffering
Chapter 4: The Supremacy of Christ as the conscious focus of all saving faith
Is Jesus Christ the only hope for man? This question asks three things:
1) Will anyone experience eternal conscious torment under God's wrath?
2) Is the work of Christ necessary for eternal salvation?
3) Is it necessary for one to hear Christ's message to be saved?
Urgency is lost if any of these three questions is answered with a 'no'.
1) Hell is real. It is everlasting, unquenchable and an eternal fire. It is punitive.
2) Christ's work is universal. The resurrection is the only answer for human misery.
3) Now that Christ has been revealed, He is the only way. Those who fear God without believing in the name of Christ cannot receive forgiveness for their sins, which is crucial to being saved. People who have not audibly heard the gospel have heard it according to Psalms 19:4. "Yet their voice goes out into all the earth, their words to the ends of the world. In the heavens God has pitched a tent for the sun".
Let The Nations Be Glad
John Piper
Chapter 2: The supremacy of God in Missions through prayer
Life is war. God supplies the needs to be in the war and to win it. The supplier gets the glory.
Life is war because the devil attacks faith. Paul uses the Greek word to fight to tell the Christians how to live for God. Paul repeatedly uses warfare imagery in his writings. The folly of most Christians is that they do not have a wartime mentality. They are at ease and have let their guard down. They are susceptible to the enemy's attacks.
Until Christians adopt a wartime mentality they cannot pray effectively. Prayer is using the sword against the enemy. If we do not feel that we need a sword, then we cannot pray correctly. God answers prayer to equip His soldiers.
Prayer is ineffective because Christians have no urgency. God has sent us on a mission and promised to back us up with prayers. All we have to do is adopt a wartime mentality. The end of the war is known: God will win.
Prayer was the reason the Early Church grew so rapidly. The Early Church had a wartime mentality and a sense of urgency.
Jesus tells us to pray in His name. He has all the authority in Heaven and on Earth. God's goal will come through prayer.
Prayer is important to missions, but it is not the work of missions. The Word of God is, and the Word of God cannot fail. The work of missions is to preach the Word of God. Prayer supplies the preachers with the necessary tools to preach.
Chapter 3: The supremacy of God in missions through suffering
Since life is war, suffering is inevitable. The Bible constantly talks about how suffering brings joy. Christ suffered on the cross for us as the ultimate substitution for eternal damnation, not as a substitution for suffering in life. Christ is our pattern for existence, therefore, our suffering is normal and to be expected.
God does not simply allow suffering, He appoints it. "Why does God allow this? No, that is not quite the right question. We have to ask, why does God appoint this?" (Piper, 84). He appoints it for six reasons:
1) Suffering deepens faith and holiness
2) Suffering makes your cup increase
3) Suffering is the price of making others bold
4) Suffering fills up what is lacking in Christ's afflictions
5) Suffering enforces the missionary to go
6) The supremacy of Christ is manifest in suffering
Chapter 4: The Supremacy of Christ as the conscious focus of all saving faith
Is Jesus Christ the only hope for man? This question asks three things:
1) Will anyone experience eternal conscious torment under God's wrath?
2) Is the work of Christ necessary for eternal salvation?
3) Is it necessary for one to hear Christ's message to be saved?
Urgency is lost if any of these three questions is answered with a 'no'.
1) Hell is real. It is everlasting, unquenchable and an eternal fire. It is punitive.
2) Christ's work is universal. The resurrection is the only answer for human misery.
3) Now that Christ has been revealed, He is the only way. Those who fear God without believing in the name of Christ cannot receive forgiveness for their sins, which is crucial to being saved. People who have not audibly heard the gospel have heard it according to Psalms 19:4. "Yet their voice goes out into all the earth, their words to the ends of the world. In the heavens God has pitched a tent for the sun".
Saturday, December 3, 2005
Notes on Secular Humanism: Threat & Challenge - 3
(Originally written December 3, 2005 in Book 1)
Secular Humanism: Threat & Challenge
Robert E. Webber
1982
Chapter 4 - The Playboy Mentality
The playboy mentality promotes free sex, TV sex and pornography. The playboy mentality has given a rise in drugs, explicit song lyrics, alcohol abuse and homosexuality.
Chapter 5 - The Violent Society
Expressions of violence in our culture:
-War
-Television
-The Family
-Abortion
Christians and secularists may agree on the evils of war, but they do not have the same reasons leading up to the conclusion. Christians should strive for peace because it is in accordance with Christ's teachings.
Violence on TV leads to violence in society.
Without God we are free from accountability. We are free from marital covenants, free from child raising responsibilities and free to pursue all of our selfish ambitions.
Abortion is the ultimate expression of violence being used to solve a problem.
Chapter 6 - The schoolroom nightmare
There are four areas in which secular humanists and Christians clash in the public school system:
- Values clarification
- Sex Education
-Creation vs. Evolution
-Prayer in schools/observance of religious holidays
Public education has overstepped its role and has begun to teach morality or values clarification. Because of the presence of secular humanism in the schools they teach a morally relative version of ethics. Moral absolutes and religious teachings learned by children from their Christian parents are being undermined by the school's morality teachings.
Sex education is a dangerous arena for everyone. Because of the differing views on sex held by the secular humanists and Christians it is important to monitor this closely. It is important for children to learn about sex, but the worldly values taught in public education should be excluded from the curriculum.
Creation vs. evolution is a hot topic in the public school debate. Christians argue that scientific creation should be taught alongside of evolution or that evolution should be only taught as a theory and not fact. Because of the differing views of creation within the Christian community it is not likely that a strictly Christian view of the origin of life will be pushed into the public schools. Young Christians should be encouraged to become science teachers so that evolution will be only taught as a theory.
Prayer in schools is a question of whether the government should protect the freedom of religion or the freedom from religion. Christians should not advocate for token prayers in schools that are more for show than truly religious in nature.
Chapter 7 - The political tangle
The question is how involved should Christians be in using politics as a way of regulating morality. The clash between secularists and Christians over legislating morality is due to the secularists wanting laws to be relative so that people can do what they want, whereas Christians want to legislate against 'sinful acts' for the greater good of society. Homosexuality and their rights fall under the category of moral legislation. Christians want to protect the sanctity of marriage while secularists want to assert an individual's right of choice. A second example of moral legislation is the abortion issue. The U.S. government devalued the unborn child's life and gave it only the value of the carrier's decided value of that unborn child. A third example of this occurs within the laws of marriage. Commonwealth marriages give unmarried couples the rights and benefits of married couples. This new type of relationship undermines the institution of marriage. It gives way to the thought that society's social patterns is what ought to be used in determining what is right and wrong, in lieu of using moral absolutes as the determining factor.
In dealing with the issue of Church and State a Christian must realize the state is a temporary institution, while God is forever. A separate Christian state is nowhere advocated for by Jesus. We are to give unto Caesar what is Caesar's and unto God what is God's.
The state can be used by Satan to undermine the works of Christians.
Without a moral authority over the head of the state, the state becomes the ultimate source of right and wrong. Essentially, the state becomes a god.
Secularism argues that the state is to protect the rights of all individuals and to determine what is right and wrong. Communism, another secular movement, decides what is right for the collective community. Both of these are flawed because what is right can change from ruler to ruler due to shifting values and attitudes.
Christians argue that the function of the state should be to contain the differing institutions and balance their freedoms with a sense of order that is necessary to have a true government. Christians should look at the government as appointed by God, but should not overstep its boundaries to become itself a god. The thing that should be most frightening to Christians is that once a government passes moral legislation that is in conflict with the Christian viewpoint that legislation will soon become the ethical norm.
Chapter 8 Where do we go from here?
Secular humanism and Christian humanism will continue to clash. There are four reasons for this:
1 Human nature is fallen
-Christians believe man is evil by nature due to the fall
-Secular humanists believe in the inherent goodness of man
-"All naïve hopes that individuals will change and society will become better are utopian and false" (Webber, 106).
2 Christ has redeemed the world
-Christians believe that Christ offers salvation to the world
-Secular humanists believe salvation is man's duty to create
3 The Church is the society of the redeemed
-Christians believe this statement
-Secular humanists believe the Church is an enemy of progress
4 The Church is to act as 'salt & light'
-Christians believe and act on this statement
-Secular humanists see Christians as standing in the way of freedom
"The Church should not enter into political and economic alliances that will compromise authentic Christian humanism" (Webber, 109).
"The Church should not seek to accomplish its task in society through political power or legislative force" (Webber, 109).
We should not use America as a tool to spread Christianity throughout the world. The job of evangelism is the Church's. If we are to give that job to America we are going to weaken the Church and to give false premises to the world that Christianity is supposed to use military force to spread the good news.
The Church should instead instruct people on the values and ethics of Christianity and act as an example to the world. The Church needs to wake up, but not use political power to move its agenda.
Secular Humanism: Threat & Challenge
Robert E. Webber
1982
Chapter 4 - The Playboy Mentality
The playboy mentality promotes free sex, TV sex and pornography. The playboy mentality has given a rise in drugs, explicit song lyrics, alcohol abuse and homosexuality.
Chapter 5 - The Violent Society
Expressions of violence in our culture:
-War
-Television
-The Family
-Abortion
Christians and secularists may agree on the evils of war, but they do not have the same reasons leading up to the conclusion. Christians should strive for peace because it is in accordance with Christ's teachings.
Violence on TV leads to violence in society.
Without God we are free from accountability. We are free from marital covenants, free from child raising responsibilities and free to pursue all of our selfish ambitions.
Abortion is the ultimate expression of violence being used to solve a problem.
Chapter 6 - The schoolroom nightmare
There are four areas in which secular humanists and Christians clash in the public school system:
- Values clarification
- Sex Education
-Creation vs. Evolution
-Prayer in schools/observance of religious holidays
Public education has overstepped its role and has begun to teach morality or values clarification. Because of the presence of secular humanism in the schools they teach a morally relative version of ethics. Moral absolutes and religious teachings learned by children from their Christian parents are being undermined by the school's morality teachings.
Sex education is a dangerous arena for everyone. Because of the differing views on sex held by the secular humanists and Christians it is important to monitor this closely. It is important for children to learn about sex, but the worldly values taught in public education should be excluded from the curriculum.
Creation vs. evolution is a hot topic in the public school debate. Christians argue that scientific creation should be taught alongside of evolution or that evolution should be only taught as a theory and not fact. Because of the differing views of creation within the Christian community it is not likely that a strictly Christian view of the origin of life will be pushed into the public schools. Young Christians should be encouraged to become science teachers so that evolution will be only taught as a theory.
Prayer in schools is a question of whether the government should protect the freedom of religion or the freedom from religion. Christians should not advocate for token prayers in schools that are more for show than truly religious in nature.
Chapter 7 - The political tangle
The question is how involved should Christians be in using politics as a way of regulating morality. The clash between secularists and Christians over legislating morality is due to the secularists wanting laws to be relative so that people can do what they want, whereas Christians want to legislate against 'sinful acts' for the greater good of society. Homosexuality and their rights fall under the category of moral legislation. Christians want to protect the sanctity of marriage while secularists want to assert an individual's right of choice. A second example of moral legislation is the abortion issue. The U.S. government devalued the unborn child's life and gave it only the value of the carrier's decided value of that unborn child. A third example of this occurs within the laws of marriage. Commonwealth marriages give unmarried couples the rights and benefits of married couples. This new type of relationship undermines the institution of marriage. It gives way to the thought that society's social patterns is what ought to be used in determining what is right and wrong, in lieu of using moral absolutes as the determining factor.
In dealing with the issue of Church and State a Christian must realize the state is a temporary institution, while God is forever. A separate Christian state is nowhere advocated for by Jesus. We are to give unto Caesar what is Caesar's and unto God what is God's.
The state can be used by Satan to undermine the works of Christians.
Without a moral authority over the head of the state, the state becomes the ultimate source of right and wrong. Essentially, the state becomes a god.
Secularism argues that the state is to protect the rights of all individuals and to determine what is right and wrong. Communism, another secular movement, decides what is right for the collective community. Both of these are flawed because what is right can change from ruler to ruler due to shifting values and attitudes.
Christians argue that the function of the state should be to contain the differing institutions and balance their freedoms with a sense of order that is necessary to have a true government. Christians should look at the government as appointed by God, but should not overstep its boundaries to become itself a god. The thing that should be most frightening to Christians is that once a government passes moral legislation that is in conflict with the Christian viewpoint that legislation will soon become the ethical norm.
Chapter 8 Where do we go from here?
Secular humanism and Christian humanism will continue to clash. There are four reasons for this:
1 Human nature is fallen
-Christians believe man is evil by nature due to the fall
-Secular humanists believe in the inherent goodness of man
-"All naïve hopes that individuals will change and society will become better are utopian and false" (Webber, 106).
2 Christ has redeemed the world
-Christians believe that Christ offers salvation to the world
-Secular humanists believe salvation is man's duty to create
3 The Church is the society of the redeemed
-Christians believe this statement
-Secular humanists believe the Church is an enemy of progress
4 The Church is to act as 'salt & light'
-Christians believe and act on this statement
-Secular humanists see Christians as standing in the way of freedom
"The Church should not enter into political and economic alliances that will compromise authentic Christian humanism" (Webber, 109).
"The Church should not seek to accomplish its task in society through political power or legislative force" (Webber, 109).
We should not use America as a tool to spread Christianity throughout the world. The job of evangelism is the Church's. If we are to give that job to America we are going to weaken the Church and to give false premises to the world that Christianity is supposed to use military force to spread the good news.
The Church should instead instruct people on the values and ethics of Christianity and act as an example to the world. The Church needs to wake up, but not use political power to move its agenda.
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