The Book of Job As a Biblical "Guide of the Perplexed"
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A Case Study of Walter C. Kaiser Jr. and Norman L. Geisler
Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2012 God and Integrity: a Case Study of Walter C. Kaiser Jr. and Norman L. Geisler Augustin Tchamba Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Tchamba, Augustin, "God and Integrity: a Case Study of Walter C. Kaiser Jr. and Norman L. Geisler" (2012). Dissertations. 153. https://digitalcommons.andrews.edu/dissertations/153 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT GOD AND INTEGRITY: A CASE STUDY OF WALTER C. KAISER JR. AND NORMAN L. GEISLER by Augustin Tchamba Adviser: Miroslav M. Kiš ABSTRACT OF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: GOD AND INTEGRITY: A CASE STUDY OF WALTER C. KAISER JR. AND NORMAN L. GEISLER Name of researcher: Augustin Tchamba Name and degree of faculty adviser: Miroslav M. Kiš, Ph.D. Date completed: April 2012 The God of the Bible is sometimes portrayed as using and condoning deceit to achieve His purpose, especially when human life is at stake. Two evangelical scholars, Walter C. Kaiser Jr. and Norman L. Geisler, with a shared theological heritage, differ in their interpretation of Exod 1:15-21 and Josh 2:1-7 that addresses the ethical issue of lying to save life. -
Teaching Plato in Palestine: Philosophy in a Divided World
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. 1 TEACHING PLATO IN PALESTINE Can philosophy save the Middle East? It can. This, at least, is the thesis of Sari Nusseibeh as I learn from a friend upon arriving in Israel in February 2006. Nusseibeh is not only a prominent Palestinian intellectual and the Palestinian Liberation Organization’s former chief repre- sentative in Jerusalem, but also a philosopher by training (and, I think, by nature, too). “Only philosophy,” the friend tells me he argued during the Shlomo Pines memorial lec- ture in West Jerusalem three years before (aptly titled “On the Relevance of Philosophy in the Arab World Today”). By the time I leave Israel, I’m convinced that he’s on to something. I am here to teach a seminar at Al-Quds University, the Palestinian university in Jerusalem, together with Nus- seibeh, who has been president of Al- Quds since 1995. My idea is to discuss Plato’s political thought with the students and then examine how medieval Muslim and Jewish philosophers built on this thought to interpret Islam and Judaism as philosophical religions. I hope to raise some basic questions about philosophy and its rela- For general queries, contact [email protected] Fraenkel.indb 3 2/17/2015 8:56:12 AM © Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. -
Part 2: Three Cycles of Speeches Chapters 3-31
JOB 70 Part 2: Three Cycles of Speeches Chapters 3-31 In the long second section of Job, we will look at a of his conception. Job wishes his mother’s womb had set of three speeches or conversations. become his tomb. • First cycle of speeches (Chapters 3-14) Verses 20-23. Commenting on these verses, Barbara • Second cycle of speeches (Chapters 15-21) Reid, O.P., writes: • Third cycle of speeches (Chapters 22-31) “Job continues his lament in 3:20-23 with vivid imagery. Having been robbed of all he previously FIRST CYCLE OF SPEECHES (Chapters 3-14) treasured, he speaks of wanting death so badly that this is now the hidden treasure for which he earnestly CHAPTER 3: Job curses the day he was born digs. In his dark despair he laments that it would “Perish the day on which I was born, the night when have been better never to have been given light. Job they said, ‘The child is a boy.’” (v 3) feels “fenced in,” trapped in desperation and darkness. At the beginning of Job’s story, Satan had In his introduction to chapter 3 and the first cycle of observed that God had “put a fence” of protection speeches, Peter Ellis, C.SS.R., writes: and blessing around Job and his house and all he had, blessing all that Job had and causing it to The first cycle of speeches in the unfolding increase (1:10). Job has lost sight of God’s psychological drama is begun by Job, who shocks his protection that still encircles him, even in his loss friends by cursing the day he was born. -
Will Morrisey by Harvey
Fall 1990 Volume 18 Number 1 Leo Strauss Some Remarks on the Political translated by Science of Maimonides and Farabi Robert Bartlett Joseph Cropsey On Ancients and Moderns Laurie M. Johnson Rethinking the Diodotean Argument Jacob A. Howland Socrates and Alcibiades: Eros, Piety, and Politics Drew A. Hyland Plato's Three Waves and the Question of Utopia Pamela K. Jensen Beggars and Kings: Cowardice and Courage in Shakespeare's Richard II Christopher A. Colmo Reason and Revelation in the Thought of Leo Strauss Discussion David Lowenthal Comment on Colmo Book Review Will Morrisey Taming the Prince: The Ambivalence of Modern Executive Power by Harvey C. Mansfield, Jr. Interpreiauon Editor-in-Chief Hilail Gildin General Editors Seth G. Benardete Charles E. Butterworth Hilail Gildin Robert Horwitz (d. 1987) Howard B. White (d. 1974) Consulting Editors Christopher Bruell Joseph Cropsey Ernest L. Fortin John Hallowell Wilhelm Hennis Harry V. Jaffa ; David Lowenthal Muhsin Mahdi Harvey C. Mansfield, Jr. Arnaldo Momigliano (d. 1987) Michael Oakeshott Ellis Sandoz Leo Strauss (d. 1973) Kenneth W. Thompson Editors Wayne Ambler Maurice Auerbach Fred Baumann Michael Blaustein Patrick Coby Christopher A. Colmo Edward J. Erler Maureen Feder-Marcus Joseph E. Goldberg Pamela K. Jensen Grant B. Mindle James W. Morris Will Morrisey Gerald Proietti Charles T. Rubin Leslie G. Rubin John A. Wettergreen (d. 1989) Bradford P. Wilson Hossein Ziai* Michael Zuckert Catherine Zuckert Manuscript Editor Lucia B. Prochnow Subscriptions Subscription rates per volume (3 issues): individuals $21 libraries and all other institutions $34 students (five-year limit) $ 1 2 Postage outside U.S.: Canada $3.50 extra; elsewhere $4 extra by surface mail (8 weeks or longer) or $7.50 by air. -
WHERE IS GOD WHEN LIFE IS SO MESSED UP? the Story of Job
WHERE IS GOD WHEN LIFE IS SO MESSED UP? the story of Job This booklet was originally created by City Bible Forum ©2020 WHERE IS GOD WHEN LIFE IS SO MESSED UP? the story of Job W H A T ' S I N S I D E The experience of suffering in our lives and in our world can make us ask: Where is God? What is God doing? The Bible's story of Job tells us what God is doing in the midst of suffering. We do not know who wrote the book of Job, or when. Having said that, a copy of Job was found at the Qumran Caves amongst the Dead Sea Scrolls. This makes it likely that the first copy of Job was written before 300 BC. We also don’t know if Job was a real person or not. There are no historical markers in the book to anchor the story, Without these details it has a sense of “once upon a time”. The book of Job is located in the “Wisdom Literature” section of the Old Testament. Quite possibly the book was written to teach principles about the nature of suffering, the relationship between wrongdoing and suffering, and the role of God in this. Session 1 Winners and Losers Session 2 Advice to losers Session 3 Not-so-blind faith Session 4 Resolution Each study has the passage of the bible to be studied, discussion questions and some explanatory notes. Page 1 S E S S I O N 1 : W I N N E R S A N D L O S E R S W H A T C A N Y O U E X P E C T T O L E A R N ? The book of Job was written to teach principles about the nature of suffering, the relationship between wrongdoing and suffering, and the role of God in this. -
God Speaks – Hope, Help and Healing (Job 42:7-17)
Pick up the Pieces & Start Over God Speaks – Hope, Help and Healing (Job 42:7-17) 1 1. God Vindicated Job •Job 42:7, ‘7 After the Lord had said these things to Job…’ •‘…he said to Eliphaz the Temanite, "I am angry with you and your two friends…’ •‘because you have not spoken of me what is right, as my servant Job has.’ 2 2. God Demanded Restitution • Job 42:8 (NIV) 8 So now take seven bulls and seven rams and go to my servant Job and sacrifice a burnt offering for yourselves. My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken of me what is right, as my servant Job has.“ • Job 42:9 (NIV) 9 So Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite did what the Lord told them; and the Lord accepted Job's prayer. 3 3. God Required Grace •Job 42:8 (NIV) 8 … My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. •Matthew 5:44 (NKJV) 44 But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you’ 4 4. God Restored Job • Job 42:10-15 (NIV) 10 After Job had prayed for his friends, the Lord made him prosperous again and gave him twice as much as he had before. -
The Jewish Discovery of Islam
The Jewish Discovery of Islam The Jewish Discovery of Islam S tudies in H onor of B er nar d Lewis edited by Martin Kramer The Moshe Dayan Center for Middle Eastern and African Studies Tel Aviv University T el A v iv First published in 1999 in Israel by The Moshe Dayan Cotter for Middle Eastern and African Studies Tel Aviv University Tel Aviv 69978, Israel [email protected] www.dayan.org Copyright O 1999 by Tel Aviv University ISBN 965-224-040-0 (hardback) ISBN 965-224-038-9 (paperback) All rights reserved. No part of this publication may be reproduced in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publisher. Publication of this book has been made possible by a grant from the Lucius N. Littauer Foundation. Cover illustration: The Great Synagogue (const. 1854-59), Dohány Street, Budapest, Hungary, photograph by the late Gábor Hegyi, 1982. Beth Hatefiitsoth, Tel Aviv, courtesy of the Hegyi family. Cover design: Ruth Beth-Or Production: Elena Lesnick Printed in Israel on acid-free paper by A.R.T. Offset Services Ltd., Tel Aviv Contents Preface vii Introduction, Martin Kramer 1 1. Pedigree Remembered, Reconstructed, Invented: Benjamin Disraeli between East and West, Minna Rozen 49 2. ‘Jew’ and Jesuit at the Origins of Arabism: William Gifford Palgrave, Benjamin Braude 77 3. Arminius Vámbéry: Identities in Conflict, Jacob M. Landau 95 4. Abraham Geiger: A Nineteenth-Century Jewish Reformer on the Origins of Islam, Jacob Lassner 103 5. Ignaz Goldziher on Ernest Renan: From Orientalist Philology to the Study of Islam, Lawrence I. -
How NOT to Respond to Tragedy: Learning from Job's Friends
Wheelersburg Baptist Church 4/22/07 Brad Brandt “How NOT to Respond to Tragedy: Learning from Job’s Friends” ** Main Idea: We learn both how to respond and how NOT to respond to tragedy by looking at Job’s friends in the book of Job. I. We learn how to help people in crisis (2:11-13). A. Notice what Job’s friends did (11-12). 1. They heard about Job’s trouble (11). 2. They went to be with Job. 3. Their goal was to comfort him. 4. They wept and grieved with Job (12). B. Notice what Job’s friends did not do (13). 1. They did not hide their grief (no plastic smiles!). 2. They did not rush Job. 3. They did not speak to Job seven days and nights. C. Notice some marks of a good friend. 1. A good friend makes personal sacrifices. 2. A good friend is a good listener. 3. A good friend engages in the ministry of presence. 4. A good friend exhibits humility. 5. A good friend is real. II. We learn how NOT to help people in crisis (chapters 3-37). A. Here’s what Eliphaz, Bildad, and Zophar did (chapters 3-31). 1. They said true things but failed to get all the facts. 2. The problem wasn’t so much what they said but what they didn’t know (11:7-8). 3. They said there had to be sin when there wasn’t (8:4; 11:6; 18:19; 22:5). 4. They preached truth at Job instead of ministering truth to him. -
The Chapters of the Bible a Guide to the Systematic Study of the Bible
Scholars Crossing An Alliterated Outline for the Chapters of the Bible A Guide to the Systematic Study of the Bible 5-2018 The Chapters of Job Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/outline_chapters_bible Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "The Chapters of Job" (2018). An Alliterated Outline for the Chapters of the Bible. 33. https://digitalcommons.liberty.edu/outline_chapters_bible/33 This Article is brought to you for free and open access by the A Guide to the Systematic Study of the Bible at Scholars Crossing. It has been accepted for inclusion in An Alliterated Outline for the Chapters of the Bible by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Job SECTION OUTLINE ONE (JOB 1-2) Job is introduced. God allows Satan to test Job's faithfulness by taking all that he has. Job responds with great sorrow, but he worships God. Satan accuses Job again and strikes him with boils. Job's wife tells him to curse God and die, but Job remains faithful. Three of Job's friends come and mourn with him. I. JOB'S PRESTIGE (1:1-5) A. His faith (1:1): "There was a man named Job who lived in the land of Uz. He was blameless, a man of complete integrity. He feared God and stayed away from evil." B. His fortune (1:3): "He owned 7,000 sheep, and 3,000 camels, 500 teams of oxen, and 500 female donkeys, and he employed many servants. -
Beach Reads: WHY? Restored Preaching: Randy Spleth, Senior Minister Scripture: Job 42:1-6 Text: Job 42:7-10 E-Mail: Randy Spleth
Copyright August 3 & 4, 2019. All Rights Reserved. Geist Christian Church Title: Beach Reads: WHY? Restored Preaching: Randy Spleth, Senior Minister Scripture: Job 42:1-6 Text: Job 42:7-10 E-mail: Randy Spleth The worst that can happen is behind the best person known. That’s where we are in this year’s Bible beach. In the Old Testament, the best person known is Job and over the last three weeks, we've looked at his story. It is a divinely inspired folk story, told for thousands of years around campfires to ask the question, why? If God is all-good and all- powerful, why do terrible things happen? It was likely acted out as an ancient play. It has four acts and two stages. That’s an important thing to remember. There is an upper stage in heaven and a lower stage on earth. You have the privilege of seeing both. The writer intends for us to have this unique perspective. But it’s crucial to understand that Job only knows what has happened on his stage.1 Let’s have a quick review. Scene one of Act 1 begins on the lower stage where we are introduced to the best person, Job. Job is incredibly rich, a Jeff Bezos rich in the ancient world with 7,000 sheep, 3,000 camels, 500 pair of oxen, 500 donkeys, and many servants. He also has a large family, seven sons and three daughters. He was incredibly blessed and extraordinarily devoted to God, offering sacrifices not just for himself but also for his children, just in case they sinned. -
Sermon Title: Reconciliation and Restoration Speaker: Richard Villodas, Lead Pastor Scripture: Job 42
Sermon Title: Reconciliation and Restoration Speaker: Richard Villodas, Lead Pastor Scripture: Job 42 Then Job replied to the LORD: “I know that you can do all things; no purpose of yours can be thwarted. You asked, ‘Who is this that obscures my plans without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know. “You said, ‘Listen now, and I will speak; I will question you, and you shall answer me.’ My ears had heard of you but now my eyes have seen you. Therefore I despise myself and repent in dust and ashes.” After the LORD had said these things to Job, he said to Eliphaz the Temanite, “I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has. So now take seven bulls and seven rams and go to my servant Job and sacrifice a burnt offering for yourselves. My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken the truth about me, as my servant Job has.” So Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite did what the LORD told them; and the LORD accepted Job’s prayer. After Job had prayed for his friends, the LORD restored his fortunes and gave him twice as much as he had before. All his brothers and sisters and everyone who had known him before came and ate with him in his house. -
A Serious Man
THE BIBLE AND CRITICAL THEORY ARTICLES A Serious Man Timothy Stanley, University of Newcastle A Serious Man cinematically deconstructs the life of a mid-twentieth century physics professor named Larry Gopnik. A Job-like theodicy ensues in which the paradoxes of quantum mechanics are haunted by questions of good and evil as well as the spectre of an un-named God. Although a number of commentators have suggested the film is based on the biblical book of Job, the following paper argues for its place within a longer history of commentary. To this end, the film provides a radical if not farcical interrogation of theodicy in the after-math of quantum mechanics. In one of the early scenes of the Coen brothers’ film, A Serious Man, a physics professor named Larry Gopnik giddily finishes off a mathematical proof for the counterintuitive implications of quantum mechanics.1 “And that’s Schrödinger’s paradox, right? Is the cat dead or is the cat not dead” (Coen and Coen 2007)? Soon after he has filled his chalkboard, we are taken to his office to listen in on a meeting he has with a student named Clive who has failed the exam. Evidently Clive simply recounted the story of Schrödinger’s cat,2 but failed to do the math. As Larry will say, “But ... you ... you can't really understand the physics without understanding the math. The math tells how it really works. That's the real thing; the stories I give you in class are just illustrative; they're like, fables, say, to help give you a picture… I mean – even I don't understand the dead cat” (Coen and Coen 2007, 19).3 Although the math is the real thing, it provides a paradoxical account of the world in which we actually live.