I just finished The Screwtape Letters by C.S. Lewis for the first time as an adult. This is what I wrote in my Goodreads blurb: "Lewis is a wonderful read anytime of the day. That he can pack so much sound theology, care for his fellow man and relevant Biblical principles into a satire from a demon's point of view shows what a gifted writer he was. I think I read this when I was a child the last time (pre-high school). At that point I hadn't been faced with or succumbed to so many temptations. Now in my early 30s I understand the temptations and barbs out there. As a Christian it's easy enough not to commit most of the "big" ones; but, the more nuanced temptations to despair, or self-righteousness or "Christianity and ___" have often overcome me. This book came along to me at a fairly low time in both my spiritual and temporal life. It's not a fix all of course; but, it was a pick me up, slap me around and point me back in the right direction. Hopefully I'll be smart enough to keep heading in that way".
Some of the best parts of the book are the more nuanced sins we as humans can fall to. It's eye opening to say the least. In letter XXV Screwtape writes "The real trouble about the set your patient is living is that it is merely Christian...What we want, if men become Christians at all, is to keep them in the state of mind I call 'Christianity and'. You know - Christianity and the Crisis, Christianity and the New Psychology, Christianity and the New Order, Christianity and Faith Healing, Christianity and Psychical Research, Christianity and Vegetarianism, Christianity and Spelling Reform. If they must be Christians let them at least be Christians with a difference. Substitute for the faith itself some Fashion with a Christian colouring. Work on their horror of the Same Old Thing" (Lewis, 117).
There are two major things packed into here. First, it's a very pertinent thing to current events (and current events throughout the history of politics). Every election cycle we get to the point that I wonder if Christianity has been turned into the sub-category of some cause to be elected. Without beating a dead horse the farcical speech that President Trump gave at Liberty University is case-in-point of when Christianity has been used as a means and not the end itself. President Trump has been the punching bag from every political side. I'm not going to continue that trend. The only difference between Trump and most other modern politicians is how blatantly he donned Christianity for political purposes. Second, there is the horror of the Same Old Thing.
Throughout the book Screwtape instructs Wormwood to instill the fear of the Same Old Thing. This hits me more on a personal level than a theological one. I struggle heavily with this fear. I get easily bored and that's when I do stupid things. I fear the monotony of daily life. This leads into the next and final passage I'll share here. "But, if only he can be kept alive, you have time itself for your ally. The long, dull monotonous years of middle-aged prosperity or middle-aged adversity are excellent campaigning weather. You see, it is so hard for these creates to persevere" (Lewis, 130). How true that is! "The routine of adversity, the gradual decay of youthful loves and youthful hope, the quest despair (hardly felt as pain) of ever overcoming the chronic temptations with which we create in their lives and the inarticulate resentment with which we teach them to respond to it - all this provides admirable opportunities of wearing out a soul by attrition" (Lewis, 130). I am certainly neither as eloquent nor as learned as Lewis. I'll add nothing to this other than to hold my hand up and say, I know this feeling. But even in this season of self-inflicted trouble, or especially because of it, I am trying not to hit despair. Therefore, I won't end on that note. I'll end on a hope to persevere.
Hebrews 12:1-3
"Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart".
This is my prayer today. I am surrounded by a great cloud of witnesses. Lord, help me to throw off that which hinders me and the sin that has already entangled me. Give me the clarity to run the race and helped me to fix my eyes on Jesus. Let me consider Him so that I am no longer weary and my heart can be made anew.
Showing posts with label Hebrews. Show all posts
Showing posts with label Hebrews. Show all posts
Wednesday, June 28, 2017
Tuesday, November 8, 2016
Notes from Tao Te Ching
I finished Lao Tzu's Tao Te Ching the other day and given that I'd never had any experience with the work before I was a bit befuddled. The commentary and notes in the Penguin edition were enlightening in that they stated that some of the sections were intentionally vague to allow for interpretation. That said, I probably need quite a bit more commentary reading to get me to any level of competency with the text. That said, there were a few passages that really stood out to me.
The first one that stood out to me is ironic given that it is the night of the election. The rhetoric of Trump resounding in my ears regardless of my wishes might have made this one stand out to me.
From IX -
"There may be gold and jade to fill a hall
But there is none who can keep them.
To be overbearing when one has wealth and position
Is to bring calamity upon oneself" (Tzu, 13).
Firstly, it mirrors the Biblical passage Matthew 6:19 "Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal". It would seem that the wisdom of ancient China and the wisdom of Jesus have a bit of universality of it. But this reflection came later, initially I thought of Trump. As Trump seems to be coming in with a bunch of surprising victories it seems that wisdom might not always be factually based...
From XIII - Taoism seems to have a dualistic philosophy
"The reason I have great trouble is that I have a body. When I no longer have a body, what trouble have I?" (Tzu, 17).
From XVIII - Again, my reading might have been shaded by current events, particularly the election of 2016 when this passage stuck out to me.
"When cleverness emerges
There is great hypocrisy" (Tzu, 22).
Frankly, the overbearingness of wealth and power seemed perfectly suited to Trump, but this passage seems to fit both Clinton and Trump perfectly.
From XXIII - It seems that Lao Tzu has a bit of nominative determinism about him as well in his philosophy.
"A man of the way conforms to the way; a man of virtue conforms to virtue; a man of loss conforms to loss. He who conforms to the way is gladly accepted by the way; he who conforms to virtue is gladly accepted by virtue; he who conforms to loss is gladly accepted by loss" (Tzu, 28).
From XLII - Addition by subtraction - a bit of wisdom from ancient minimalists?
"Thus a thing is sometimes added to by being diminished and diminished by being added to" (Tzu, 49).
From XLIV - Again some mirroring of Jesus' words in Matthew 6
"Know contentment
And you will suffer no disgrace" (Tzu, 51).
Matthew 6:28-34 has a bit of contentment and a lack of disgrace in it.
Paul talks about contentment in Philippians 4:12-13
Hebrews 13:5 also preaches contentment.
From XLVI - Contentment is preached again. This was a very good saying/poem.
"There is no disaster greater than not being content" (Tzu, 53).
From LVI - Just a good thought
"One who knows does not speak; one who speaks does not know" (Tzu, 63).
A lot of the sayings in this book are good, solid wisdom that is hard to argue against. The one that I found most foreign to my thinking and one that I couldn't quite get along with was the thought of following tradition and not breaking new ground. "Let your wheels move only along old ruts" (Tzu, 63). This thought was expressed numerous times in the book and I simply can't fit that into my thinking without fundamentally changing my thought process. That said, as I stated above, I'm so unfamiliar with this text I might be reading into it something that it wasn't intending.
From LXIII -
"Lay plans for the accomplishment of the difficult before it becomes difficult; make something big by starting with it when small. Difficult things in the world must needs have their beginnings in the easy; big things must needs have their beginnings in the small. Therefore it is because the sage never attempts to be great that he succeeds in becoming great" (Tzu, 70).
This is just sound, practical wisdom.
LXXIV seems to me (again pardon my misrepresentation if I'm reading it wrong) to be a questioning of capital punishment. "In chopping wood on behalf of the master carpenter, there are few who escape hurting their own hands instead" (Tzu, 81).
From LXXVII -
"It is the way of heaven to take from what has in excess in order to make good what is deficient. The way of man is otherwise. It takes from those who are in want in order to offer this to those who already have more than enough" (Tzu, 84).
This is a pretty damning indictment of the greediness of man.
From LXXVIII - That's just an example pretty excellent writing to end this part.
"Straightforward words
Seem paradoxical" (Tzu, 85).
From LXXXI - It seems that Lao Tzu could have easily stepped in to back Plato up against the Sophists...
"Truthful words are not beautiful; beautiful words are not truthful. Good words are not persuasive; persuasive words are not good" (Tzu, 88).
The first one that stood out to me is ironic given that it is the night of the election. The rhetoric of Trump resounding in my ears regardless of my wishes might have made this one stand out to me.
From IX -
"There may be gold and jade to fill a hall
But there is none who can keep them.
To be overbearing when one has wealth and position
Is to bring calamity upon oneself" (Tzu, 13).
Firstly, it mirrors the Biblical passage Matthew 6:19 "Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal". It would seem that the wisdom of ancient China and the wisdom of Jesus have a bit of universality of it. But this reflection came later, initially I thought of Trump. As Trump seems to be coming in with a bunch of surprising victories it seems that wisdom might not always be factually based...
From XIII - Taoism seems to have a dualistic philosophy
"The reason I have great trouble is that I have a body. When I no longer have a body, what trouble have I?" (Tzu, 17).
From XVIII - Again, my reading might have been shaded by current events, particularly the election of 2016 when this passage stuck out to me.
"When cleverness emerges
There is great hypocrisy" (Tzu, 22).
Frankly, the overbearingness of wealth and power seemed perfectly suited to Trump, but this passage seems to fit both Clinton and Trump perfectly.
From XXIII - It seems that Lao Tzu has a bit of nominative determinism about him as well in his philosophy.
"A man of the way conforms to the way; a man of virtue conforms to virtue; a man of loss conforms to loss. He who conforms to the way is gladly accepted by the way; he who conforms to virtue is gladly accepted by virtue; he who conforms to loss is gladly accepted by loss" (Tzu, 28).
From XLII - Addition by subtraction - a bit of wisdom from ancient minimalists?
"Thus a thing is sometimes added to by being diminished and diminished by being added to" (Tzu, 49).
From XLIV - Again some mirroring of Jesus' words in Matthew 6
"Know contentment
And you will suffer no disgrace" (Tzu, 51).
Matthew 6:28-34 has a bit of contentment and a lack of disgrace in it.
Paul talks about contentment in Philippians 4:12-13
Hebrews 13:5 also preaches contentment.
From XLVI - Contentment is preached again. This was a very good saying/poem.
"There is no disaster greater than not being content" (Tzu, 53).
From LVI - Just a good thought
"One who knows does not speak; one who speaks does not know" (Tzu, 63).
A lot of the sayings in this book are good, solid wisdom that is hard to argue against. The one that I found most foreign to my thinking and one that I couldn't quite get along with was the thought of following tradition and not breaking new ground. "Let your wheels move only along old ruts" (Tzu, 63). This thought was expressed numerous times in the book and I simply can't fit that into my thinking without fundamentally changing my thought process. That said, as I stated above, I'm so unfamiliar with this text I might be reading into it something that it wasn't intending.
From LXIII -
"Lay plans for the accomplishment of the difficult before it becomes difficult; make something big by starting with it when small. Difficult things in the world must needs have their beginnings in the easy; big things must needs have their beginnings in the small. Therefore it is because the sage never attempts to be great that he succeeds in becoming great" (Tzu, 70).
This is just sound, practical wisdom.
LXXIV seems to me (again pardon my misrepresentation if I'm reading it wrong) to be a questioning of capital punishment. "In chopping wood on behalf of the master carpenter, there are few who escape hurting their own hands instead" (Tzu, 81).
From LXXVII -
"It is the way of heaven to take from what has in excess in order to make good what is deficient. The way of man is otherwise. It takes from those who are in want in order to offer this to those who already have more than enough" (Tzu, 84).
This is a pretty damning indictment of the greediness of man.
From LXXVIII - That's just an example pretty excellent writing to end this part.
"Straightforward words
Seem paradoxical" (Tzu, 85).
From LXXXI - It seems that Lao Tzu could have easily stepped in to back Plato up against the Sophists...
"Truthful words are not beautiful; beautiful words are not truthful. Good words are not persuasive; persuasive words are not good" (Tzu, 88).
Tuesday, September 13, 2011
Notes on Peter
(Originally Written September 13, 2011 in the Journal)
St. Peter learned discipline through suffering.
God is opposed to the proud. When you put someone else down you are opposing God, not the other person.
God gives grace to the humble. Humble yourself and God gets on your side.
I need to work on this Lord. Forgive me of my pride.
Hebrews 12 - A word of encouragement: do not despair in the face of God's discipline for God disciplines those He loves.
St. Peter learned discipline through suffering.
God is opposed to the proud. When you put someone else down you are opposing God, not the other person.
God gives grace to the humble. Humble yourself and God gets on your side.
I need to work on this Lord. Forgive me of my pride.
Hebrews 12 - A word of encouragement: do not despair in the face of God's discipline for God disciplines those He loves.
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, May 10, 2006
The end times notes
(Originally written May 10, 2006 in 3 Subject Book)
Historic Christian Belief
1 Thessalonians 4:13-18
True, Origen
Between Death & Resurrection
Purgatory
-Roman Catholic Doctrine (2 Maccabees 12:45)
Protestant objections
-Luke 16:26
-Hebrews 9:27
Paradise
-Jesus: Luke 23:43
-Paul: 2 Corinthians 12:4, Philippians 1:23
-Revelation 2:7, 6:9-11
The Return of Christ & the millennium
Historic pre-millennialism (2nd century)
-post apostolic fathers
Amillennialism (4th century)
-Augustine of Hippo
Post-Millennialism (16th century)
-Jonathan Edwards
Dispensational Pre-Millennialism (19th century)
-Darby, LaHaye/Jenkins: Left Behind
Historic Christian Belief
1 Thessalonians 4:13-18
True, Origen
Between Death & Resurrection
Purgatory
-Roman Catholic Doctrine (2 Maccabees 12:45)
Protestant objections
-Luke 16:26
-Hebrews 9:27
Paradise
-Jesus: Luke 23:43
-Paul: 2 Corinthians 12:4, Philippians 1:23
-Revelation 2:7, 6:9-11
The Return of Christ & the millennium
Historic pre-millennialism (2nd century)
-post apostolic fathers
Amillennialism (4th century)
-Augustine of Hippo
Post-Millennialism (16th century)
-Jonathan Edwards
Dispensational Pre-Millennialism (19th century)
-Darby, LaHaye/Jenkins: Left Behind
Monday, May 8, 2006
Eschatology Notes
(Originally written May 8, 2006 in 3 Subject Book)
Historic Christian Belief
Eschatology
Physical Death
Death - body-soul separation
-not merely 'natural'
-an enemy: sin's penalty
(Genesis 2 & 3, Romans 5:12, 6:23)
For unbelievers: prelude to the final judgment (Revelation 20:6)
For believers: final step in sanctification (1 Corinthians 15:26)
Between Death & Resurrection:
Hades (Hebrew Sheol, Hell)
OT - The Graves
NT - For the wicked dead only
Purgatory
Roman Catholic Doctrine (2 Maccabees 12:45)
Protestant objection to purgatory (Luke 16:26, Hebrews 9:27)
Historic Christian Belief
Eschatology
Physical Death
Death - body-soul separation
-not merely 'natural'
-an enemy: sin's penalty
(Genesis 2 & 3, Romans 5:12, 6:23)
For unbelievers: prelude to the final judgment (Revelation 20:6)
For believers: final step in sanctification (1 Corinthians 15:26)
Between Death & Resurrection:
Hades (Hebrew Sheol, Hell)
OT - The Graves
NT - For the wicked dead only
Purgatory
Roman Catholic Doctrine (2 Maccabees 12:45)
Protestant objection to purgatory (Luke 16:26, Hebrews 9:27)
Friday, March 17, 2006
Hebrews 12:1-3
(Originally Written March 17, 2006 in 3 Subject)
Introduction to Christian Education
Hebrews 12:1-3
"Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart."
20 observations for Monday!
Six Guide Words
1) Who is in the passage?
2) What is going on in this passage?
3) Why is the what happening?
4) How is this passage going?
5) When is this passage taking place?
Introduction to Christian Education
Hebrews 12:1-3
"Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart."
20 observations for Monday!
Six Guide Words
1) Who is in the passage?
2) What is going on in this passage?
3) Why is the what happening?
4) How is this passage going?
5) When is this passage taking place?
Wednesday, March 15, 2006
Christology and Christological Heresies
(Originally Written March 15, 2006 in 3 Subject)
New Testament Christology
Functional Titles of Jesus
1) Past work (Jesus of History)
-Prophet: 'anointed' office #1
-Servant of God (Isaiah 53)
2) Future work (Return of Christ)
-King: 'anointed' office #2
-Son of Man: will judge the Nations (Daniel 7:13-14)
3) Present work (The ascended Christ)
-Priest: 'anointed' office #3 (Hebrews)
-Lord over all: (Philippians 2:9-11)
4) Pre-Existence of Christ
-Word (logos) of God (John 1:1-3, 14)
-Creator = Redeemer
-God, "I AM" is mentioned 7 times in John and in Titus 2:13
Christological Controversies (100-325 A.D.)
Gnosticism - Cerinthus & the Docetists
Cerinthus - divides Jesus from Christ. The Christ Spirit arrives when Jesus the man is baptized and leaves at the moment of Jesus' crucifixion. Jesus the man dies but the Christ spirit does not. In between Jesus the man is possessed of the Christ Spirit and does the ministry of Christ Jesus.
Docetism - Jesus only seems (dokeo) human. There was not an actual incarnation
Adoptionism - Jesus is not God, but was adopted by God
New Testament Christology
Functional Titles of Jesus
1) Past work (Jesus of History)
-Prophet: 'anointed' office #1
-Servant of God (Isaiah 53)
2) Future work (Return of Christ)
-King: 'anointed' office #2
-Son of Man: will judge the Nations (Daniel 7:13-14)
3) Present work (The ascended Christ)
-Priest: 'anointed' office #3 (Hebrews)
-Lord over all: (Philippians 2:9-11)
4) Pre-Existence of Christ
-Word (logos) of God (John 1:1-3, 14)
-Creator = Redeemer
-God, "I AM" is mentioned 7 times in John and in Titus 2:13
Christological Controversies (100-325 A.D.)
Gnosticism - Cerinthus & the Docetists
Cerinthus - divides Jesus from Christ. The Christ Spirit arrives when Jesus the man is baptized and leaves at the moment of Jesus' crucifixion. Jesus the man dies but the Christ spirit does not. In between Jesus the man is possessed of the Christ Spirit and does the ministry of Christ Jesus.
Docetism - Jesus only seems (dokeo) human. There was not an actual incarnation
Adoptionism - Jesus is not God, but was adopted by God
Monday, February 13, 2006
Notes on the Trinity
(Originally written February 13, 2006 in book 23)
1) "The son has a beginning but, but God has no beginning" Who said this?
-Arius
2) The Hebrew name of God (YHWH) is a form of what verb?
-To be
3) Which of the following is a communicable attribute of God?
-Justice
God is an infinite, personal God
That which is infinite is incommunicable
That which is person is communicable
There is a religious/philosophical tendency to base system on one of these traits. Christianity, Judaism and Islam fit a personal-infinite god.
Eastern traditions tend to stress the infiniteness of god, but not the personableness of god. i.e. Buddhism, Hinduism
Western Traditions tend to stress the personality of god, not the personality. i.e. North American and South American Indian religions
Hebrew word Abba is a diminutive word "Ab" Father Ba
God chose to condescend to become our father
Why God must be a Trinity
In order for God to be the God of the New Testament he must be perfect he must be love, he must be merciful.
God must be Triune to be perfect
- Perfect delight in himself
- Exact image in view for God to be able see himself as perfectly there must be at least two person in God
- This image is the Son (Hebrews 1:3)
- Less than perfect self delight is an unrighteous God
To be love:
-Love relationship requires persons
- From the Father and the Son proceeds the Holy Spirit of love
- God is love, love is not God
- God: Diversity within unity
(Lewis' view)
To be merciful:
- Perfect self-delight means there are no need of other things which means:
- God does not need us
- Therefore God is free to love us unconditionally
A Faith for all Season, Chapter 3 continued
The council of Constantinople of 381 declared Jesus as "begotten, not made; being of one substance with the Father" (Dorman, 55).
Prior to the incarnation of Jesus God the son was coequal and coeternal with God the Father (Orthodoxy and Athanasius' view)
Arius taught that the son was the first and most glorious thing that God the Father created. Son was created by Father and not the same substance.
Augustine's On the Trinity is the framework for Western theology on the Trinity. In it he stressed both the diversity and the unity of the trinity.
Western Christianity used Augustine's stress on the unity of the Godhead whereas the Eastern tradition followed Origen's emphasis on diversity.
The most significant part of Augustine's work on the Trinity is that it emphasizes the relationship between God the Father, the Son and the Holy Spirit to each other as coequals.
1) "The son has a beginning but, but God has no beginning" Who said this?
-Arius
2) The Hebrew name of God (YHWH) is a form of what verb?
-To be
3) Which of the following is a communicable attribute of God?
-Justice
God is an infinite, personal God
That which is infinite is incommunicable
That which is person is communicable
There is a religious/philosophical tendency to base system on one of these traits. Christianity, Judaism and Islam fit a personal-infinite god.
Eastern traditions tend to stress the infiniteness of god, but not the personableness of god. i.e. Buddhism, Hinduism
Western Traditions tend to stress the personality of god, not the personality. i.e. North American and South American Indian religions
Hebrew word Abba is a diminutive word "Ab" Father Ba
God chose to condescend to become our father
Why God must be a Trinity
In order for God to be the God of the New Testament he must be perfect he must be love, he must be merciful.
God must be Triune to be perfect
- Perfect delight in himself
- Exact image in view for God to be able see himself as perfectly there must be at least two person in God
- This image is the Son (Hebrews 1:3)
- Less than perfect self delight is an unrighteous God
To be love:
-Love relationship requires persons
- From the Father and the Son proceeds the Holy Spirit of love
- God is love, love is not God
- God: Diversity within unity
(Lewis' view)
To be merciful:
- Perfect self-delight means there are no need of other things which means:
- God does not need us
- Therefore God is free to love us unconditionally
A Faith for all Season, Chapter 3 continued
The council of Constantinople of 381 declared Jesus as "begotten, not made; being of one substance with the Father" (Dorman, 55).
Prior to the incarnation of Jesus God the son was coequal and coeternal with God the Father (Orthodoxy and Athanasius' view)
Arius taught that the son was the first and most glorious thing that God the Father created. Son was created by Father and not the same substance.
Augustine's On the Trinity is the framework for Western theology on the Trinity. In it he stressed both the diversity and the unity of the trinity.
Western Christianity used Augustine's stress on the unity of the Godhead whereas the Eastern tradition followed Origen's emphasis on diversity.
The most significant part of Augustine's work on the Trinity is that it emphasizes the relationship between God the Father, the Son and the Holy Spirit to each other as coequals.
Friday, February 3, 2006
Modern faith vs. Hebrews Faith
(Originally written February 3, 2006 in Book 23)
Class Notes
Faith and Knowledge
Modern faith is believing something you know isn't true.
Hebrews 11:1 "Faith is assurance of things hoped for, the conviction of things unseen"
Knowledge of God & Self
Calvin: Wisdom consists of (almost entirely) of two things
1) Knowledge of God
2) Knowledge of self
Wisdom & Knowledge
Wisdom: discernment, truth, righteousness, experience, action
Knowledge:
1) Understanding of a fact or skill
2) Being intimately familiar with someone
Knowledge of God
1) outward general revelation
2) Inward general revelation
-conscience
-judicial sentiment
-sensus divinitatis (sense of God)
conscience - dictates how a person treats others
judicial sentiment - judges others on how they treat us
Class Notes
Faith and Knowledge
Modern faith is believing something you know isn't true.
Hebrews 11:1 "Faith is assurance of things hoped for, the conviction of things unseen"
Knowledge of God & Self
Calvin: Wisdom consists of (almost entirely) of two things
1) Knowledge of God
2) Knowledge of self
Wisdom & Knowledge
Wisdom: discernment, truth, righteousness, experience, action
Knowledge:
1) Understanding of a fact or skill
2) Being intimately familiar with someone
Knowledge of God
1) outward general revelation
2) Inward general revelation
-conscience
-judicial sentiment
-sensus divinitatis (sense of God)
conscience - dictates how a person treats others
judicial sentiment - judges others on how they treat us
Wednesday, February 1, 2006
Christianity & Philosophy, Proofs and nature of faith
(Originally written February 1, 2006)
The Christian Theology Reader
Clement of Alexandria on Philosophy and Theology
Clement argues that God gave the Greeks philosophy in order to prepare them for the coming of the Lord. He parallel this with God giving the Jews the law.
Philosophy was necessary to the Greeks for righteousness before the incarnation.
Post-incarnation philosophy assists people who come to faith by way of demonstration. It is a preparation for true religion.
Clement states all good things come from God. Some come directly (like Jews receiving the law from God through Moses) and some come indirectly (the Greek's philosophy).
"Philosophy, acted as a custodian to bring Greeks to Christ, just as the law brought the Hebrews" (6).
Philosophy is not antiquated or made obsolete by Christ's coming. It is a way for some people (lovers of truth) to come to the Lord.
Clement views Christ as both the perfection and fulfillment of the Old Testament and of philosophy.
Biblical parallels Galatians 3:23-24. The Greek word Paul uses for "custodian" is the same word Clement uses to describe philosophy for the Greeks.
Tertullian on the Relation of Philosophy and Heresy
Tertullian was avidly opposed to the fusion of philosophy and theology.
He held that philosophy had a pagan outlook on life.
He contacted the differences between Athens and Jerusalem, symbolic of the differences between pagan philosophy and God's revelation of the Christian faith.
He held that Christian minds were completely on a different wave length than their pagan counterparts.
Philosophy provides worldly wisdom by "boldly asserting itself to be the interpreter of the divine nature and dispensation" (7)
Heretics and philosophers often accept or deny similar viewpoints, i.e. Marcion came from the Stoics.
Tertullian holds that it is necessary to seek God in the simplicity of the heart. Philosophy completes it too much.
There is no need for curiosity after discovering Jesus Christ.
After believing in Christ "there is nothing else which we are obliged to believe"
Tertullian uses historical evidence to connect heresies and philosophy. He felt this was enough to justify the exclusion of philosophy from theology.
Since Philosophy has, at its core, values which are contrary to Christian principles, the fusion of the two would lead to the erosion of Christian integrity.
Augustine on Philosophy and Theology
Augustine advocates using all of the good philosophy in theology and disregarding the bad. He parallels this with the Hebrews casting of the burdens of the Egypt, but taking its treasures with them.
What the Plutonists have said which is true should be claimed by Christians for their own use because the Plutonists posses it illegally.
"Pagan learning is not entirely made up of sales teaching and superstitions. It contains also some excellent teachings, well suited to be used by truth, and excellent moral values"
Philosophy can neither be totally rejected or uncritically accepted.
Augustine points to person who were raised pagans, converted, then brought some of their values (now spun through truth) into the church and made a great impact.
Anselm of Canterbury's proof for the existence of God
God is "that than which no greater thing can be thought". Knowing this definition of God, Anselm states that without God the idea of God would still exist. Then (since God does not exist) the greatest thing that can be thought of is the idea of God. This contradicts the definition of God, therefore, it cannot be true. Since it is not true, the only option we have left is that God exists.
This argument is often referred to as the "ontological argument". (Ontological philosophy refers to the branch of philosophy dealing with being)
This is not a purely logical argument, nor was it intended to be. It is more of a statement of how obvious it was to himself that God exists and the implications that that entails.
The important part of this theory to remember is that the idea of something is inferior to the reality of that something.
Thomas Aquinas on Proofs for the existence of God
Aquinas postulated 5 "proofs" for the existence of God.
The term "proofs" cannot be taken in the strictest sense of the word here. It instead demonstrates the consistency of Christian theology with what is known of the world.
Aquinas' work "the Totality of Theology is" widely regarded as the greatest work of medieval theology (17)
The first argument for the existence of God, is the argument from change.
"Everything that is in the process of being changed is changed by something else" (18).
It is impossible for something to be the cause of change and be changing itself.
There must be a first cause to effect change. The first cause of change must be God.
The second argument for the existence of God is based on the nature of an efficient cause.
There is a sequence of efficient causes in the observable world, but nothing is the cause of itself. This would require something to exist prior to itself, which is impossible.
If there were no first cause there would be no effect. We can see that then are causes and effects, therefore there must have been an initial cause. This initial cause is God.
The third argument for the existence of God is the nature of possibility and necessity.
"If nothing ever existed, it would have been impossible for anything to begin to exist" (19).
Since we exist and we see other things that exist, there could never have been a point in time that nothing existed because then nothing would have begun to exist.
All things that exist must, by necessity, have been brought into existence by something. Therefore something must exist free of necessity to begin the existence of all other things (directly or indirectly). This existence free of necessity of being brought into existence is God.
The fourth argument for the existence of God is from the gradation that occurs in things.
Things are known to be more or less because they approximate in varying degrees to that which is greatest.
There must be something that is greatest, truest, best and noblest. This is God.
The fifth argument for the existence of God is based on the governance of things.
Because things, like natural bodies, work towards a goal without any knowledge of that goal with amazing precision and accuracy makes it obvious that they achieve this goal by design and not chance.
There is no way things without knowledge can reach goals consistently without a designer. Therefore, there is an intelligent being who designed all natural things to reach their goals. This being is God.
God's existence is proven 5 ways:
1) The world is in motion. Something had to start that motion: God
2) The world is full of causes and effects. There must have been a first cause: God
3) Things exist in this world that we are not necessary (humans are one of them). The fact that humans exist means something exist that is necessary to bring what is our necessary into existence: God
4) Values, truth, and morals must come from an ultimate source of values, truth and morality: God.
5) The world shows obvious traits of intelligent design. There must have been an intelligent designer: God.
Martin Luther on the theology of the Cross
Luther draws a distinction between theologians of glory who seek God apart from Jesus Christ and theologians of the cross who know that God is revealed through Jesus Christ.
John Calvin on the Nature of faith
Calvin establishes a direct relation between faith and the merciful promises of God.
Faith is a steady and certain knowledge of the divine benevolence towards us, which is founded upon the truth of the gracious promise of God in Christ.
Faith should be certain and secure but doubt and anxiety are natural.
Calvin states believers have a "perpetual struggle with their own lack of faith, and are far from possessing a peaceful conscience, never interrupted by any disturbance" (26).
Faith is not believing God exists, it is trusting in the promise of a benevolent God.
Blaise Pascal on Proofs for the Existence of God
Pascal places an emphasis on the heart, rather than reason, in the knowledge of God. He also stresses the limitations of reason.
Knowledge of God comes through the heart. Reason vainly attempts to discredit that knowledge. The inability to prove this knowledge of God does not affirm the uncertainty of this knowledge; it demonstrates the weakness of our reason.
Reason must recognize there are many things which it cannot comprehend.
The metaphysical proofs for God have little impact on men because their reason is incapable comprehending them.
Knowledge of God must be accompanied by the acknowledgement of our depravity and of acceptance of Christ as the redeemer to be effective.
John Calvin on the Natural knowledge of God
A full knowledge of God can only be achieved through Scripture, but a partial knowledge of God is possible apart from scripture which makes it impossible for humans to plead ignorance at the judgment.
God's existence can be recognized by all mankind. They are condemned by not worshipping God to light of their awareness.
A sense of divinity is "inscribed in the hearts of all people" (98).
A faith for all seasons
Ch. 1 our knowledge of God
Faith and Knowledge
If faith has nothing to do with knowledge, then theology (study of interactions between man and God) is reduced to anthropology (a study of man's interaction with man).
A lot of modern Christian theology is based on the assumption that faith has nothing to do with knowledge. This makes God impossible to know. We can only know about our experiences with God.
This theologies based on the Enlightenment which states that man is the ultimate measure of everything.
The rationalists came out of the Enlightenment. They believed that knowledge could only come from empirical or scientific evidence. However, God is above any empiricism or scientific method.
"Faith finds its basis in non rational elements of human experience" (2). This is a modern view of faith. A historic view of faith believes it is a part of knowledge.
Augustine says that you first have to believe in God, then knowledge of God will follow.
Faith also looks to the future. Hebrews 11:1 states, "faith is the assurance of things hoped for; the conviction of things not seen"
While knowledge of God comes directly through Scripture, it can also come indirectly through creation.
General revelation is what God has revealed to all humanity through creation.
Special revelation is what God has revealed to a limited number of people through redemptive history: Scripture and Jesus Christ.
Knowledge of God through General Revelation
All men in all times know God to some extent even if they don't have access to the Bible.
There are two types of General revelation
1) Outward general revelation is reality around that points us to God
2) Inward general revelation is reality within our moral and spirituality that points us to God
Creation reveals the power of God and His divine nature
Conscience dictates our morality. It is included in inward general revelation.
The Christian Theology Reader
Clement of Alexandria on Philosophy and Theology
Clement argues that God gave the Greeks philosophy in order to prepare them for the coming of the Lord. He parallel this with God giving the Jews the law.
Philosophy was necessary to the Greeks for righteousness before the incarnation.
Post-incarnation philosophy assists people who come to faith by way of demonstration. It is a preparation for true religion.
Clement states all good things come from God. Some come directly (like Jews receiving the law from God through Moses) and some come indirectly (the Greek's philosophy).
"Philosophy, acted as a custodian to bring Greeks to Christ, just as the law brought the Hebrews" (6).
Philosophy is not antiquated or made obsolete by Christ's coming. It is a way for some people (lovers of truth) to come to the Lord.
Clement views Christ as both the perfection and fulfillment of the Old Testament and of philosophy.
Biblical parallels Galatians 3:23-24. The Greek word Paul uses for "custodian" is the same word Clement uses to describe philosophy for the Greeks.
Tertullian on the Relation of Philosophy and Heresy
Tertullian was avidly opposed to the fusion of philosophy and theology.
He held that philosophy had a pagan outlook on life.
He contacted the differences between Athens and Jerusalem, symbolic of the differences between pagan philosophy and God's revelation of the Christian faith.
He held that Christian minds were completely on a different wave length than their pagan counterparts.
Philosophy provides worldly wisdom by "boldly asserting itself to be the interpreter of the divine nature and dispensation" (7)
Heretics and philosophers often accept or deny similar viewpoints, i.e. Marcion came from the Stoics.
Tertullian holds that it is necessary to seek God in the simplicity of the heart. Philosophy completes it too much.
There is no need for curiosity after discovering Jesus Christ.
After believing in Christ "there is nothing else which we are obliged to believe"
Tertullian uses historical evidence to connect heresies and philosophy. He felt this was enough to justify the exclusion of philosophy from theology.
Since Philosophy has, at its core, values which are contrary to Christian principles, the fusion of the two would lead to the erosion of Christian integrity.
Augustine on Philosophy and Theology
Augustine advocates using all of the good philosophy in theology and disregarding the bad. He parallels this with the Hebrews casting of the burdens of the Egypt, but taking its treasures with them.
What the Plutonists have said which is true should be claimed by Christians for their own use because the Plutonists posses it illegally.
"Pagan learning is not entirely made up of sales teaching and superstitions. It contains also some excellent teachings, well suited to be used by truth, and excellent moral values"
Philosophy can neither be totally rejected or uncritically accepted.
Augustine points to person who were raised pagans, converted, then brought some of their values (now spun through truth) into the church and made a great impact.
Anselm of Canterbury's proof for the existence of God
God is "that than which no greater thing can be thought". Knowing this definition of God, Anselm states that without God the idea of God would still exist. Then (since God does not exist) the greatest thing that can be thought of is the idea of God. This contradicts the definition of God, therefore, it cannot be true. Since it is not true, the only option we have left is that God exists.
This argument is often referred to as the "ontological argument". (Ontological philosophy refers to the branch of philosophy dealing with being)
This is not a purely logical argument, nor was it intended to be. It is more of a statement of how obvious it was to himself that God exists and the implications that that entails.
The important part of this theory to remember is that the idea of something is inferior to the reality of that something.
Thomas Aquinas on Proofs for the existence of God
Aquinas postulated 5 "proofs" for the existence of God.
The term "proofs" cannot be taken in the strictest sense of the word here. It instead demonstrates the consistency of Christian theology with what is known of the world.
Aquinas' work "the Totality of Theology is" widely regarded as the greatest work of medieval theology (17)
The first argument for the existence of God, is the argument from change.
"Everything that is in the process of being changed is changed by something else" (18).
It is impossible for something to be the cause of change and be changing itself.
There must be a first cause to effect change. The first cause of change must be God.
The second argument for the existence of God is based on the nature of an efficient cause.
There is a sequence of efficient causes in the observable world, but nothing is the cause of itself. This would require something to exist prior to itself, which is impossible.
If there were no first cause there would be no effect. We can see that then are causes and effects, therefore there must have been an initial cause. This initial cause is God.
The third argument for the existence of God is the nature of possibility and necessity.
"If nothing ever existed, it would have been impossible for anything to begin to exist" (19).
Since we exist and we see other things that exist, there could never have been a point in time that nothing existed because then nothing would have begun to exist.
All things that exist must, by necessity, have been brought into existence by something. Therefore something must exist free of necessity to begin the existence of all other things (directly or indirectly). This existence free of necessity of being brought into existence is God.
The fourth argument for the existence of God is from the gradation that occurs in things.
Things are known to be more or less because they approximate in varying degrees to that which is greatest.
There must be something that is greatest, truest, best and noblest. This is God.
The fifth argument for the existence of God is based on the governance of things.
Because things, like natural bodies, work towards a goal without any knowledge of that goal with amazing precision and accuracy makes it obvious that they achieve this goal by design and not chance.
There is no way things without knowledge can reach goals consistently without a designer. Therefore, there is an intelligent being who designed all natural things to reach their goals. This being is God.
God's existence is proven 5 ways:
1) The world is in motion. Something had to start that motion: God
2) The world is full of causes and effects. There must have been a first cause: God
3) Things exist in this world that we are not necessary (humans are one of them). The fact that humans exist means something exist that is necessary to bring what is our necessary into existence: God
4) Values, truth, and morals must come from an ultimate source of values, truth and morality: God.
5) The world shows obvious traits of intelligent design. There must have been an intelligent designer: God.
Martin Luther on the theology of the Cross
Luther draws a distinction between theologians of glory who seek God apart from Jesus Christ and theologians of the cross who know that God is revealed through Jesus Christ.
John Calvin on the Nature of faith
Calvin establishes a direct relation between faith and the merciful promises of God.
Faith is a steady and certain knowledge of the divine benevolence towards us, which is founded upon the truth of the gracious promise of God in Christ.
Faith should be certain and secure but doubt and anxiety are natural.
Calvin states believers have a "perpetual struggle with their own lack of faith, and are far from possessing a peaceful conscience, never interrupted by any disturbance" (26).
Faith is not believing God exists, it is trusting in the promise of a benevolent God.
Blaise Pascal on Proofs for the Existence of God
Pascal places an emphasis on the heart, rather than reason, in the knowledge of God. He also stresses the limitations of reason.
Knowledge of God comes through the heart. Reason vainly attempts to discredit that knowledge. The inability to prove this knowledge of God does not affirm the uncertainty of this knowledge; it demonstrates the weakness of our reason.
Reason must recognize there are many things which it cannot comprehend.
The metaphysical proofs for God have little impact on men because their reason is incapable comprehending them.
Knowledge of God must be accompanied by the acknowledgement of our depravity and of acceptance of Christ as the redeemer to be effective.
John Calvin on the Natural knowledge of God
A full knowledge of God can only be achieved through Scripture, but a partial knowledge of God is possible apart from scripture which makes it impossible for humans to plead ignorance at the judgment.
God's existence can be recognized by all mankind. They are condemned by not worshipping God to light of their awareness.
A sense of divinity is "inscribed in the hearts of all people" (98).
A faith for all seasons
Ch. 1 our knowledge of God
Faith and Knowledge
If faith has nothing to do with knowledge, then theology (study of interactions between man and God) is reduced to anthropology (a study of man's interaction with man).
A lot of modern Christian theology is based on the assumption that faith has nothing to do with knowledge. This makes God impossible to know. We can only know about our experiences with God.
This theologies based on the Enlightenment which states that man is the ultimate measure of everything.
The rationalists came out of the Enlightenment. They believed that knowledge could only come from empirical or scientific evidence. However, God is above any empiricism or scientific method.
"Faith finds its basis in non rational elements of human experience" (2). This is a modern view of faith. A historic view of faith believes it is a part of knowledge.
Augustine says that you first have to believe in God, then knowledge of God will follow.
Faith also looks to the future. Hebrews 11:1 states, "faith is the assurance of things hoped for; the conviction of things not seen"
While knowledge of God comes directly through Scripture, it can also come indirectly through creation.
General revelation is what God has revealed to all humanity through creation.
Special revelation is what God has revealed to a limited number of people through redemptive history: Scripture and Jesus Christ.
Knowledge of God through General Revelation
All men in all times know God to some extent even if they don't have access to the Bible.
There are two types of General revelation
1) Outward general revelation is reality around that points us to God
2) Inward general revelation is reality within our moral and spirituality that points us to God
Creation reveals the power of God and His divine nature
Conscience dictates our morality. It is included in inward general revelation.
Tuesday, January 24, 2006
Catholic Epistles, Pastoral Epistles, The Epistles of John
(Originally written January 24, 2006 in Book 20)
The first three Catholic Epistles:
1 Peter
2 Peter
Jude
1 Peter: Salvation & Suffering
What it means to live for God in a world without God.
"For Western Christians at the close of the 20th Century this brief tract written within a culture not yet Christian becomes a relevant textbook on Christian living in a culture no longer Christian".
1 Peter
I. Problem of Authorship
-What difference does it make whether the Apostle Peter wrote this letter or someone else wrote it and ascribed it to Peter?
-Peter is a highly esteemed apostle
-Peter was an eye witness
-Peter's words in 1 Peter & Acts
II. Who was I Peter written to?
-Gentiles
III. Setting of Peter's Readers
-ridicule for their beliefs
-honor and shame
-walking in Jesus' steps
2. II Peter
-Parallels Jude
-II Peter 1:20-21 Source of Scripture
- A response to rationalistic and hedonistic denials of God
-Paul's letter as Scripture
3. Jude: Danger! False Teachers!
-Parallels 2 Peter
-Jude was probably written after II Peter
Pastoral Epistles
Called Pastoral because they were written to young pastors
Contents: Introduction to Timothy and Titus about:
1) Errors of false teachers
2) Conduct and teaching as pastors/teachers
3) Church order and behavior in worship
4) Pastor's relationship to other groups in the Church
5) Qualifications for Church leaders
Authorship: critical scholarship considered non-Pauline
-a pseudonymous writer in the second century
-used Paul's authority
-to combat a rising Gnostic influence
-or could think of them as pious forgeries
Paul's authorship attacked on four grounds
1) Historical arguments
-don't fit into chronology in Acts (written after Paul was released in the end of Acts)
2) Stylistic arguments
-Author uses different style and words than Paul's (Paul was older, could have given secretaries more freedom)
3) Ecclesiastical arguments
-Church structure and church order is too developed for first century church (ignores fact that church in Acts is already highly developed)
4) Theological arguments:
-Heresy is a developed Gnosticism of the second century so it is therefore, post-Paul (Gnostic heresy existed very early on)
1st Timothy Highlights
1:18-20 Timothy's character and Paul's admonition
1 Corinthians 11:29-30
- New covenant stipulation
- Will Hymenaeus and Philters be in heaven?
2 Timothy is written 5 years after and it seems unlikely.
2:11-15
- Role of women in the church is one of the hottest topics in evangelicalism today
Authorship of Hebrews
-Philip?
-Apollos?
-Priscilla?
-Barnabas?
Hebrews was the oldest complete early Christian sermon that has been preserved.
Written to professing Jewish Christians in danger of apostasy (going back to Judaism)
The Epistles of John
Intro to I John
Test of fellowship
-Am I a carnal or a spirit directed believer?
-Assumes all John's readers are believers
Tests of Life View
-Am I spiritually alive or spiritually dead?
-Assumes some readers are not Christian
The first three Catholic Epistles:
1 Peter
2 Peter
Jude
1 Peter: Salvation & Suffering
What it means to live for God in a world without God.
"For Western Christians at the close of the 20th Century this brief tract written within a culture not yet Christian becomes a relevant textbook on Christian living in a culture no longer Christian".
1 Peter
I. Problem of Authorship
-What difference does it make whether the Apostle Peter wrote this letter or someone else wrote it and ascribed it to Peter?
-Peter is a highly esteemed apostle
-Peter was an eye witness
-Peter's words in 1 Peter & Acts
II. Who was I Peter written to?
-Gentiles
III. Setting of Peter's Readers
-ridicule for their beliefs
-honor and shame
-walking in Jesus' steps
2. II Peter
-Parallels Jude
-II Peter 1:20-21 Source of Scripture
- A response to rationalistic and hedonistic denials of God
-Paul's letter as Scripture
3. Jude: Danger! False Teachers!
-Parallels 2 Peter
-Jude was probably written after II Peter
Pastoral Epistles
Called Pastoral because they were written to young pastors
Contents: Introduction to Timothy and Titus about:
1) Errors of false teachers
2) Conduct and teaching as pastors/teachers
3) Church order and behavior in worship
4) Pastor's relationship to other groups in the Church
5) Qualifications for Church leaders
Authorship: critical scholarship considered non-Pauline
-a pseudonymous writer in the second century
-used Paul's authority
-to combat a rising Gnostic influence
-or could think of them as pious forgeries
Paul's authorship attacked on four grounds
1) Historical arguments
-don't fit into chronology in Acts (written after Paul was released in the end of Acts)
2) Stylistic arguments
-Author uses different style and words than Paul's (Paul was older, could have given secretaries more freedom)
3) Ecclesiastical arguments
-Church structure and church order is too developed for first century church (ignores fact that church in Acts is already highly developed)
4) Theological arguments:
-Heresy is a developed Gnosticism of the second century so it is therefore, post-Paul (Gnostic heresy existed very early on)
1st Timothy Highlights
1:18-20 Timothy's character and Paul's admonition
1 Corinthians 11:29-30
- New covenant stipulation
- Will Hymenaeus and Philters be in heaven?
2 Timothy is written 5 years after and it seems unlikely.
2:11-15
- Role of women in the church is one of the hottest topics in evangelicalism today
Authorship of Hebrews
-Philip?
-Apollos?
-Priscilla?
-Barnabas?
Hebrews was the oldest complete early Christian sermon that has been preserved.
Written to professing Jewish Christians in danger of apostasy (going back to Judaism)
The Epistles of John
Intro to I John
Test of fellowship
-Am I a carnal or a spirit directed believer?
-Assumes all John's readers are believers
Tests of Life View
-Am I spiritually alive or spiritually dead?
-Assumes some readers are not Christian
Tuesday, January 17, 2006
Highlights of Acts, James, Calvinism vs. Arminianism & Galatians
(Originally written on January 17, 2006 in Book 20)
Highlights in the Book of Acts
Acts 2 - Birth of the Church
Church = New Testament People of God
Israel = Old Testament People of God
Acts 6 - Prototypes of Deacons/Elders
The 12 - Prototypes of elders/bishops
Functions of the Elders/Bishops
1) Teaching the word
2) Prayer
The Seven = The prototypes of deacons/deaconesses
Acts 8 - Persecuted church scatters
Acts 9 - Paul's conversion
Acts 10 - Gospel to the Gentiles
Acts 12 - James is Martyred
Acts 14 - 1st Missionary Journey
Acts 15 - The Jerusalem Council
-Must Gentile Christians keep the Law in order to be saved as the Judaizers insist?
Acts 15:39-18:22 - 2nd Missionary Journey
Acts 18:23-21:27 - 3rd Missionary Journey
Acts 21:27-23:32 - Imprisoned in Jerusalem
Acts 23:33-26:32 - Imprisoned in Caesera
Acts 27-28 - Voyage to Rome
Acts 28:16-30 - Roman imprisonment
The Book of James:
Author: James, brother of Jesus (oldest)
- Did not believe in Jesus
- Jesus appeared to him post resurrection
- Very religious Jew
Galatians 2:12/Acts 21:17-26
Recipients:
-Jewish believers who scattered after Stephen's death
-Only epistle strictly written to a Jewish audience
Date:
- Earliest Christian document
- Josephus records James' martyrdom in AD 62
- Makes no reference to Judaizing controversy (AD 49)
- Approximately written AD 46-47
Focus of James: The practical outworking of Christianity in a righteous lifestyle
Emphases
1) Patience in the face of suffering
2) How the rich treat the poor
3) Judgment and judging
James & Paul on role of works in salvation:
- Both James & Paul affirm good deeds and are against bad deeds
- Both use the Greek word "erga" (works) but use it differently
James 2:14-26 has a particular kind of works in view
- Good deeds like acts of charity, generosity, impartiality, control of tongue, etc
- His opponents were claiming orthodoxy without action
Paul opposes "works" as in works of the Law
- Stops people from attempting to obtain salvation through the Law, which is impossible
Calvinism vs. Arminianism
Total Depravity vs. Free will/human ability
Unconditional Election vs. Conditional election
Limited Atonement vs. Unlimited Atonement
Irresistible Grace vs. Resistible grace
Perseverance of the Saints vs. Can fall from grace
Calvinism justifies Unconditional Depravity by Romans 3:10, Jeremiah 17:9, Ephesians 4:18 and Ecclesiastes 7:20. We are unable to save ourselves and will never choose Christ on our own.
Arminianism justifies free will/human ability by John 1:9 and Titus 2:11
Calvinism justifies unconditional election by Romans 8:29-30, Romans 9:11-18, Acts 13:48. Foreknew = Forechosen. God chooses man, man does not choose God.
Arminianism justifies conditional election via Romans 8:29. Foreknew = Foresaw. God foresaw who would choose Him.
Calvinism justifies limited atonement with John 10:10, John 10:15, John 17:2, John 17:6, John 17:9. Christ only died for the elect.
Arminianism justifies unlimited atonement with 1 John 2:2, 1 Timothy 4:10, 2 Peter 2:1 and 2 Corinthians 5:19. Christ died for all men.
Calvinism justifies irresistible grace with Romans 9:19-21. Nobody can resist God's will.
Arminianism justifies resistible grace with 1 John 2:2, 1 Timothy 4:10, 2 Peter 2:1, 2 Corinthians 5:19. God can be resisted.
Calvinism justifies Perseverance of the saints with Philippians 2:12-13, John 10:27-30, Romans 8:38-39. Salvation is secure.
Arminianism justifies can fall from grace with Hebrews 6:4-6, Hebrews 10:26-31, 1 Corinthians 9:27, Romans 8:38-39, Romans 11:22. Salvation can be lost.
Introduction to Galatians
Dualism: Body doesn't matter, do whatever. Soul is what counts.
Two Extremes of dualism:
Antinomianism - over indulgence
Asceticism - no pleasure at all, minimalism
If Paul was concerned about distortions of the gospel, we should too.
Problem behind letter to Galatians.
Jewish Christian teachers infiltrated the Galatian churches with a message that endangered the Gospel message. They were Judaizers.
Judaizers sought to complete Paul's gospel in two ways.
1) by requiring circumcision
2) by enforcing Jewish food laws
Highlights in the Book of Acts
Acts 2 - Birth of the Church
Church = New Testament People of God
Israel = Old Testament People of God
Acts 6 - Prototypes of Deacons/Elders
The 12 - Prototypes of elders/bishops
Functions of the Elders/Bishops
1) Teaching the word
2) Prayer
The Seven = The prototypes of deacons/deaconesses
Acts 8 - Persecuted church scatters
Acts 9 - Paul's conversion
Acts 10 - Gospel to the Gentiles
Acts 12 - James is Martyred
Acts 14 - 1st Missionary Journey
Acts 15 - The Jerusalem Council
-Must Gentile Christians keep the Law in order to be saved as the Judaizers insist?
Acts 15:39-18:22 - 2nd Missionary Journey
Acts 18:23-21:27 - 3rd Missionary Journey
Acts 21:27-23:32 - Imprisoned in Jerusalem
Acts 23:33-26:32 - Imprisoned in Caesera
Acts 27-28 - Voyage to Rome
Acts 28:16-30 - Roman imprisonment
The Book of James:
Author: James, brother of Jesus (oldest)
- Did not believe in Jesus
- Jesus appeared to him post resurrection
- Very religious Jew
Galatians 2:12/Acts 21:17-26
Recipients:
-Jewish believers who scattered after Stephen's death
-Only epistle strictly written to a Jewish audience
Date:
- Earliest Christian document
- Josephus records James' martyrdom in AD 62
- Makes no reference to Judaizing controversy (AD 49)
- Approximately written AD 46-47
Focus of James: The practical outworking of Christianity in a righteous lifestyle
Emphases
1) Patience in the face of suffering
2) How the rich treat the poor
3) Judgment and judging
James & Paul on role of works in salvation:
- Both James & Paul affirm good deeds and are against bad deeds
- Both use the Greek word "erga" (works) but use it differently
James 2:14-26 has a particular kind of works in view
- Good deeds like acts of charity, generosity, impartiality, control of tongue, etc
- His opponents were claiming orthodoxy without action
Paul opposes "works" as in works of the Law
- Stops people from attempting to obtain salvation through the Law, which is impossible
Calvinism vs. Arminianism
Total Depravity vs. Free will/human ability
Unconditional Election vs. Conditional election
Limited Atonement vs. Unlimited Atonement
Irresistible Grace vs. Resistible grace
Perseverance of the Saints vs. Can fall from grace
Calvinism justifies Unconditional Depravity by Romans 3:10, Jeremiah 17:9, Ephesians 4:18 and Ecclesiastes 7:20. We are unable to save ourselves and will never choose Christ on our own.
Arminianism justifies free will/human ability by John 1:9 and Titus 2:11
Calvinism justifies unconditional election by Romans 8:29-30, Romans 9:11-18, Acts 13:48. Foreknew = Forechosen. God chooses man, man does not choose God.
Arminianism justifies conditional election via Romans 8:29. Foreknew = Foresaw. God foresaw who would choose Him.
Calvinism justifies limited atonement with John 10:10, John 10:15, John 17:2, John 17:6, John 17:9. Christ only died for the elect.
Arminianism justifies unlimited atonement with 1 John 2:2, 1 Timothy 4:10, 2 Peter 2:1 and 2 Corinthians 5:19. Christ died for all men.
Calvinism justifies irresistible grace with Romans 9:19-21. Nobody can resist God's will.
Arminianism justifies resistible grace with 1 John 2:2, 1 Timothy 4:10, 2 Peter 2:1, 2 Corinthians 5:19. God can be resisted.
Calvinism justifies Perseverance of the saints with Philippians 2:12-13, John 10:27-30, Romans 8:38-39. Salvation is secure.
Arminianism justifies can fall from grace with Hebrews 6:4-6, Hebrews 10:26-31, 1 Corinthians 9:27, Romans 8:38-39, Romans 11:22. Salvation can be lost.
Introduction to Galatians
Dualism: Body doesn't matter, do whatever. Soul is what counts.
Two Extremes of dualism:
Antinomianism - over indulgence
Asceticism - no pleasure at all, minimalism
If Paul was concerned about distortions of the gospel, we should too.
Problem behind letter to Galatians.
Jewish Christian teachers infiltrated the Galatian churches with a message that endangered the Gospel message. They were Judaizers.
Judaizers sought to complete Paul's gospel in two ways.
1) by requiring circumcision
2) by enforcing Jewish food laws
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