Sunspots 526

Things I have recently spotted that may be of interest to someone else:

The Arts: The History Blog tells us about the return of the best-known (and almost the only) picture of J. S. Bach to Leipzig
 
Christianity: An article on the errors the so-called Prosperity Gospel makes in interpreting the Bible.


Benjamin L. Corey thinks that John Calvin either didn't understand Christ's teaching, or deliberately disobeyed it, and explains his thinking.

Health: (or something) As of June 11, 2015, Amazon was offering a free book, in Kindle format (the price may go back up in the future) entitled How to Survive by Eating Insects and Learning Entomophagy [eating insects]. I didn't download it, but it caught my attention.


Science: Wired points out that the wings of the dinosaurs in Jurassic World aren't large enough.


The courtship display of a peacock spider, in a 3 minute 2 second video.


Wired also has an essay about dinosaurs in general. If we did produce one now, would it be like the extinct ones? How would we know? and other interesting questions.

Image source (public domain)

John Calvin on Genesis 1 as a book of science -- not

The material not in black is a quotation from Calvin.

(From John Calvin, Commentary on Genesis, Vol. 1, Part 3)
[Genesis 1:]16. "The greater light." I have said, that Moses does not here subtilely descant, as a philosopher, on the secrets of nature, as may be seen in these words. First, he assigns a place in the expanse of heaven to the planets and stars; but astronomers make a distinction of spheres, and, at the same time, teach that the fixed stars have their proper place in the firmament. Moses makes two great luminaries; but astronomers prove, by conclusive reasons that the star of Saturn, which on account of its great distance, appears the least of all, is greater than the moon. Here lies the difference; Moses wrote in a popular style things which without instruction, all ordinary persons, endued with common sense, are able to understand; but astronomers investigate with great labour whatever the sagacity of the human mind can comprehend. Nevertheless, this study is not to be reprobated, nor this science to be condemned, because some frantic persons are wont boldly to reject whatever is unknown to them. For astronomy is not only pleasant, but also very useful to be known: it cannot be denied that this art unfolds the admirable wisdom of God. Wherefore, as ingenious men are to be honoured who have expended useful labour on this subject, so they who have leisure and capacity ought not to neglect this kind of exercise. Nor did Moses truly wish to withdraw us from this pursuit in omitting such things as are peculiar to the art; but because he was ordained a teacher as well of the unlearned and rude as of the learned, he could not otherwise fulfill his office than by descending to this grosser method of instruction. Had he spoken of things generally unknown, the uneducated might have pleaded in excuse that such subjects were beyond their capacity. Lastly since the Spirit of God here opens a common school for all, it is not surprising that he should chiefly choose those subjects which would be intelligible to all. If the astronomer inquires respecting the actual dimensions of the stars, he will find the moon to be less than Saturn; but this is something abstruse, for to the sight it appears differently. Moses, therefore, rather adapts his discourse to common usage. For since the Lord stretches forth, as it were, his hand to us in causing us to enjoy the brightness of the sun and moon, how great would be our ingratitude were we to close our eyes against our own experience? There is therefore no reason why janglers should deride the unskilfulness of Moses in making the moon the second luminary; for he does not call us up into heaven, he only proposes things which lie open before our eyes. Let the astronomers possess their more

(Continued, here, in the Commentary on Genesis, Vol. 1, Part 4. I have no idea why someone separated this thought in the middle of a sentence.):

exalted knowledge; but, in the meantime, they who perceive by the moon the splendour of night, are convicted by its use of perverse ingratitude unless they acknowledge the beneficence of God.

In other words, Genesis 1 was written for the ordinary Hebrew. It was not meant as a text of science. This, according to Calvin, should not have acted as a barrier to further study of the heavens. Calvin's astronomy was that of his own time. Astronomers no longer believe that the planets and the moon are found in spheres around the earth.

Thanks for reading.

Predestination and Intelligent Design

The Free Dictionary begins its definition of predestination thus:

"The doctrine that God has foreordained all things, especially that God has elected certain souls to eternal salvation."

On April 19, 2009, the Wikipedia article on predestination says "Predestination: The Divine foreordaining of all that will happen; with regard to the salvation of some and not others. It has been particularly associated with the teachings of St. Augustine of Hippo and of John Calvin."

In Ephesians 1 and Romans 8, predestination is mentioned, in the above senses.

As I understand the doctrine, it holds that some individuals are fore-ordained to eternal salvation, and some are not. There are differences of opinion about the doctrine among theologians, which are not pertinent to this post.

I pose a question: If God is capable of planning and ordaining, in advance, that some persons will gain salvation, and some won't, wasn't God also capable of planning, and ordaining, in advance, that, say, the Big Bang would produce sub-atomic particles that He knew would spontaneously assemble themselves into atoms, then, molecules? Wasn't God also capable of making things such that natural selection, once living things appeared, would select for complex molecules, structures, and processes?

Sometimes, a belief in intelligent design seems to imply that somehow God didn't get things right in the first place.

God is able, of course, to use His own methods and timetable, but perhaps God's creative activity involved such planning and forethought that little or no further miraculous intervention would be necessary.

I am aware that suggesting such a creation, with extensive emergent properties, might involve considerable death and suffering. I refer to this web page, by Glenn R. Morton, where Morton argues, using scripture, that death and suffering might well have occurred before the Fall. David Snoke has also made such an argument, using scripture. See here and here.

Thanks for reading.

What is the "image of God?" Calvin's Commentary

I am musing, or quoting what others have mused, about what the Bible means when it says that man was created in the image of God. In an earlier post, I gave one theologian's interpretation, and quoted all the scripture that seems even close to relevant. I also gave John Calvin unduly short shrift on the matter. In this post, I attempt to rectify that by quoting what John Calvin said in his commentary about what I take to be the most important passage on the subject, namely Genesis 1:27, and its context. It is my understanding that this material is public domain, so I am quoting at length. I thank those who have placed this material on the Internet for public use.

from John Calvin's Bible Commentary

Verse 26. Let us make man . ⁴⁹ Although the tense here used is the future, all must acknowledge that this is the language of one apparently deliberating. Hitherto God has been introduced simply as commanding; now, when he approaches the most excellent of all his works, he enters into consultation. God certainly might here command by his bare word what he wished to be done: but he chose to give this tribute to the excellency of man, that he would, in a manner, enter into consultation concerning his creation. This is the highest honor with which he has dignified us; to a due regard for which, Moses, by this mode of speaking would excite our minds. For God is not now first beginning to consider what form he will give to man, and with what endowments it would be fitting to adorn him, nor is he pausing as over a work of difficulty: but, just as we have before observed, that the creation of the world was distributed over six days, for our sake, to the end that our minds might the more easily be retained in the meditation of God's works: so now, for the purpose of commending to our attention the dignity of our nature, he, in taking counsel concerning the creation of man, testifies that he is about to undertake something great and wonderful. Truly there are many things in this corrupted nature which may induce contempt; but if you rightly weigh all circumstances, man is, among other creatures a certain preeminent specimen of Divine wisdom, justice, and goodness, so that he is deservedly called by the ancients mikri>kosmov, "a world in miniature." But since the Lord needs no other counsellor, there can be no doubt that he consulted with himself. The Jews make themselves altogether ridiculous, in pretending that God held communication with the earth or with angels. ⁵⁰ The earth, forsooth, was a most excellent adviser! And to ascribe the least portion of a work so exquisite to angels, is a sacrilege to be held in abhorrence. Where, indeed, will they find that we were created after the image of the earth, or of angels? Does not Moses directly exclude all creatures in express terms, when he declares that Adam was created after the image of God? Others who deem themselves more acute, but are doubly infatuated, say that God spoke of himself in the plural number, according to the custom of princes. As if, in truth, that barbarous style of speaking, which has grown into use within a few past centuries, had, even then, prevailed in the world. But it is well that their canine wickedness has been joined with a stupidity so great, that they betray their folly to children. Christians, therefore, properly contend, from this testimony, that there exists a plurality of Persons in the Godhead. God summons no foreign counsellor; hence we infer that he finds within himself something distinct; as, in truth, his eternal wisdom and power reside within him. ⁵¹

In our image, etc . Interpreters do not agree concerning the meaning of these words. The greater part, and nearly all, conceive that the word image is to be distinguished from likeness. And the common distinction is, that image exists in the substance, likeness in the accidents of anything. They who would define the subject briefly, say that in the image are contained those endowments which God has conferred on human nature at large, while they expound likeness to mean gratuitous gifts. ⁵² But Augustine, beyond all others, speculates with excessive refinement, for the purpose of fabricating a Trinity in man. For in laying hold of the three faculties of the soul enumerated by Aristotle, the intellect, the memory, and the will, he afterwards out of one Trinity derives many. If any reader, having leisure, wishes to enjoy such speculations, let him read the tenth and fourteenth books on the Trinity, also the eleventh book of the "City of God." I acknowledge, indeed, that there is something in man which refers to the Fathers and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the image of God, I would deny that it differs from his likeness. For when Moses afterwards repeats the same things he passes over the likeness, and contents himself with mentioning the image. Should any one take the exception, that he was merely studying brevity; I answer, ⁵³ that where he twice uses the word image, he makes no mention of the likeness. We also know that it was customary with the Hebrews to repeat the same thing in different words. besides, the phrase itself shows that the second term was added for the sake of explanation, 'Let us make,' he says, 'man in our image, according to our likeness,' that is, that he may be like God, or may represent the image of God. Lastly, in the fifth chapter, without making any mention of image, he puts likeness in its place, (Genesis 5:1.) Although we have set aside all difference between the two words we have not yet ascertained what this image or likeness is. The Anthropomorphites were too gross in seeking this resemblance in the human body; let that reverie therefore remain entombed. Others proceed with a little more subtlety, who, though they do not imagine God to be corporeal, yet maintain that the image of God is in the body of man, because his admirable workmanship there shines brightly; but this opinion, as we shall see, is by no means consonant with Scripture. The exposition of Chrysostom is not more correct, who refers to the dominion which was given to man in order that he might, in a certain sense, act as God's vicegerent in the government of the world. This truly is some portion, though very small, of the image of God. Since the image of God had been destroyed in us by the fall, we may judge from its restoration what it originally had been. Paul says that we are transformed into the image of God by the gospel. And, according to him, spiritual regeneration is nothing else than the restoration of the same image. (Colossians 3:10, and Ephesians 4:23.) That he made this image to consist in righteousness and true holiness, is by the figure synecdochee; ⁵⁴ for though this is the chief part, it is not the whole of God's image. Therefore by this word the perfection of our whole nature is designated, as it appeared when Adam was endued with a right judgment, had affections in harmony with reason, had all his senses sound and well-regulated, and truly excelled in everything good. Thus the chief seat of the Divine image was in his mind and heart, where it was eminent: yet was there no part of him in which some scintillations of it did not shine forth. For there was an attempering in the several parts of the soul, which corresponded with their various offices. ⁵⁵ In the mind perfect intelligence flourished and reigned, uprightness attended as its companion, and all the senses were prepared and moulded for due obedience to reason; and in the body there was a suitable correspondence with this internal order. But now, although some obscure lineaments of that image are found remaining in us; yet are they so vitiated and maimed, that they may truly be said to be destroyed. For besides the deformity which everywhere appears unsightly, this evil also is added, that no part is free from the infection of sin.

In our image, after our likeness . I do not scrupulously insist upon the particles b, (beth,) and k, (caph. ⁵⁶) I know not whether there is anything solid in the opinion of some who hold that this is said, because the image of God was only shadowed forth in man till he should arrive at his perfection. The thing indeed is true; but I do not think that anything of the kind entered the mind of Moses. ⁵⁷ It is also truly said that Christ is the only image of the Fathers but yet the words of Moses do not bear the interpretation that "in the image" means "in Christ." It may also be added, that even man, though in a different respects is called the image of God. In which thing some of the Fathers are deceived who thought that they could defeat the Asians with this weapon that Christ alone is God's, image. This further difficulty is also to be encountered, namely, why Paul should deny the woman to be the image of God, when Moses honors both, indiscriminately, with this title. The solution is short; Paul there alludes only to the domestic relation. He therefore restricts the image of God to government, in which the man has superiority over the wife and certainly he meant nothing more than that man is superior in the degree of honor. But here the question is respecting that glory of God which peculiarly shines forth in human nature, where the mind, the will, and all the senses, represent the Divine order.

And let them have dominion . ⁵⁸ Here he commemorates that part of dignity with which he decreed to honor man, namely, that he should have authority over all living creatures. He appointed man, it is true, lord of the world; but he expressly subjects the animals to him, because they having an inclination or instinct of their own, ⁵⁹ seem to be less under authority from without. The use of the plural number intimates that this authority was not given to Adam only, but to all his posterity as well as to him. And hence we infer what was the end for which all things were created; namely, that none of the conveniences and necessaries of life might be wanting to men. In the very order of the creation the paternal solicitude of God for man is conspicuous, because he furnished the world with all things needful, and even with an immense profusion of wealth, before he formed man. Thus man was rich before he was born. But if God had such care for us before we existed, he will by no means leave us destitute of food and of other necessaries of life, now that we are placed in the world. Yet, that he often keeps his hand as if closed is to be imputed to our sins.

Verse 27. So God created man . The reiterated mention of the image of God is not a vain repetition. For it is a remarkable instance of the Divine goodness which can never be sufficiently proclaimed. And, at the same time, he admonishes us from what excellence we have fallen, that he may excite in us the desire of its recovery. When he soon afterwards adds, that God created them male and female, he commends to us that conjugal bond by which the society of mankind is cherished. For this form of speaking, God created man, male and female created he them, is of the same force as if he had said, that the man himself was incomplete. ⁶⁰ Under these circumstances, the woman was added to him as a companion that they both might be one, as he more clearly expresses it in the second chapter. Malachi also means the same thing when he relates, (Genesis 2:15,) that one man was created by God, whilst, nevertheless, he possessed the fullness of the Spirit. ⁶¹ For he there treats of conjugal fidelity, which the Jews were violating by their polygamy. For the purpose of correcting this fault, he calls that pair, consisting of man and woman, which God in the beginning had joined together, one man, in order that every one might learn to be content with his own wife.

In my next two posts on this subject, I expect to do the same for John Wesley and Matthew Henry that I did for Calvin in this post, then, after that, follow up with the views of some 20th and 21st century theologians on this matter, and attempt to make some sense out of what all of them have said, and indicate my own view on the matter.

Thanks for reading.

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Later posts quote John Wesley and Matthew Henry.