Those who believe in Jesus “will not die forever,” unlike those who will. Even Aquinas agrees!
A while ago I wrote a post explaining that many Bible translations get John 11:25-26 wrong. They quote Jesus as saying “whoever lives and believes in me will never die.” This gives some people the impression (rightly or wrongly) that if you are a believer in Jesus, even when your body dies, you keep living because you go to heaven, continuously enjoying the eternal life that has already begun. As I explained (and you should read that post if this sounds strange to you), οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα is correctly translated not as “will never die,” but rather “will not die forever.” If you believe in Jesus, you won’t suffer the fate of dying forever. This is not a claim that you won’t die ever, but rather that you won’t die forever. You will die one day, but will be spared the fate of the lost, which is a final and irrevocable death, never to live again. Continue reading “Aquinas agrees: Jesus said we will “not die forever.””→
I backed out of writing this series about those biblical passages about women in ministry not too long ago. It wasn’t because the evidence is hard to find or interpret, but it was partly because I had so little hope of anybody listening. They’d agree, I assumed, if they already held an opinion that they saw me affirming, and they’d disagree if they saw me affirming a view they didn’t already hold. The evidence rarely seems to really matter on this issue. People will find a way – any way – to make it fit an ideology. What would be the point of writing about this? But here I am, venturing into that series.
After a cautionary introduction post on what I am about to do (which I insist you read before you read this blog post), this is the first of my blog explorations of the contentious biblical passages about men and women in the church. Any comments you make on this post or any posts in this series must conform to the guidelines I gave in that cautionary post. Talk about the evidence and the issue strictly defined by the blog post. That’s all I’m prepared to allow. Behave or I’ll kick you out. I’m deliberately being boring so as to discourage the elements that make this issue frustrating.
Why would I want to be boring? Here is why: You will probably have seen people who get caught up sharing exciting links on social media about scientific issues. Vaccines cause autism! The earth is flat! Homeopathy cures cancer! Climate change isn’t happening! Quoting what people have said, citing anecdotes, attributing evil motives, citing cultural or traditional pressure, complaining about vested interest – these are all the sorts of things that fly thick and fast in discussions about theories like these. What is less common is the boring approach of slowly, slowly, slowly checking every relevant piece of data. It is not sexy. It does not make for good Buzzfeed articles. But if you want to know what is true and what is false when it comes to the theories that should only be formed after the ponderous work has been done, this is how you do it. The boring way. I am going to write several blog posts about the meaning of one Greek word, kephalē. Fun times.
When John 1:3 says that God made all things, does that mean that uncreated abstract objects don’t exist?
A friend today brought my attention to his question, put to William Lane Craig, on whether or not the existence of uncreated abstract objects is compatible with biblical teaching. The question concerns a disagreement that Bill Craig has with Peter Van Inwagen of Notre Dame University. It might be helpful, therefore, if I outline the background to the disagreement.
Peter Van Inwagen believes in platonic or abstract objects. These are non-physical, eternal things that do not need to be created but just exist. Examples would include the number 1, properties, and even possible worlds. These objects exist necessarily, says Van Inwagen. They exist in all possible worlds. This means, for example, “that the number 510 would exist no matter what.”1
Now we should be careful how we characterise this notion of “existence.” Van Inwagen adds:
If the notion of an abstract object makes sense at all, it seems evident that if everything were an abstract object, if the only objects were abstract objects, there is an obvious and perfectly good sense in which there would be nothing at all, for there would be no physical things, no stuffs, no events, no space, no time, no Cartesian egos, no God. When people want to know why there is anything at all, they want to know why that bleak state of affairs does not obtain.2
Abstract objects, according to Van Inwagen, are not “out there” in the world of things in creation. If they were the only things that existed, then in the same sense that people ask why there is something rather than nothing, nothing would really exist. Speaking this way, then, “all things” that exist can be thought of in an everyday sense not to include abstract objects. This clarification is necessary in order to avoid misunderstandings of Van Inwagen’s view.
Bill Craig doesn’t think this is an acceptable position for a Christian to hold. He believes that the existence of uncreated abstract objects is at irreconcilable odds with both the Nicene Creed and – more importantly for most Christians – with the teaching of the Bible. The opening words of the Nicene Creed affirm that God is the creator of all things, both “seen and unseen.” What is more, the author of the Gospel of John, in chapter 1 verse 3, says that through the logos (seen as a reference to Christ)ings were made.” Van Inwagen then, holds to a view that is incompatible with historic and biblical Christianity, says Craig.