For I know that my Redeemer lives, and at the last he will stand upon the earth. And after my skin has been thus destroyed, yet in my flesh I shall see God, whom I shall see for myself, and my eyes shall behold, and not another (Job 19:25-27).
We secretly relish in schadenfreude when misfortune strikes a wicked man, but we can only be bewildered by the disproportionate suffering that afflicts a righteous and blameless man, like Job. To be sure, we are given a glimpse of divine mystery when the prologue of the book of Job explains that Job’s sufferings are due to a wager between God and Satan. Satan sneers at God and insinuates that his kingdom is based on expediency since Job’s loyalty to God is gained through the blessings of God. God allows Satan to hurt Job, confident that the outcome will conclusively prove Satan wrong. Continue reading “The Suffering of Job: From Tragedy to Triumph”
It seems that my blog post, “God Has Answered our Coronavirus Lament. Contra. N.T. Wright” has caused offence among some ardent admirers of N.T. Wright. It has been suggested in the social media that I was small-minded and most uncharitable in trying to discredit someone just because of theological disagreement. It was alleged that my response betrayed vanity and presumptuousness as I tried in vain to discredit a world class scholar who is unquestionably way far more accomplished than I am. One critic concluded that I have been so caught up with abstract theologizing that I have lost the ability to empathize and offer pertinent pastoral counsel to people who are struggling with their faith in times of crisis.
I re-read my response to NTW to see if indeed I have been guilty of the charges levelled at me. To be honest, I am still puzzled in trying to identify the grounds on which these defenders of NTW drew these awful conclusions about me when other readers responded positively to the same post. Continue reading “Trusting God in Times of (Covid) Crisis”
I. Al-Ghazali’s Erroneous Understanding of the Incarnation.
Al-Ghazali’s understanding of the incarnation is derived from the Egyptian Jacobites who believed that the incarnate Christ comprises a mixture of divine nature and human nature:
God created the humanity of Jesus, on him be peace, then he appeared in it, and united with it. They mean by the union that a connection occurred between him and it like the connective relationship between the soul and the body. Then with this connective relationship, a third reality occurred, different from each of the two realities, composed of divinity and humanity, and having the attributes of all that is required from each of them, with respect to him being God and man. [Al-Radd, pp. 127, 129]
The Jacobites represented the more extreme wing of monophysitism [from monos (single) and physis (nature)] followed Eutyches who taught that either the two natures of Christ must have been fused into a tertium quid [(a third thing that is indefinite and undefined but is related to two definite or known things] or that the humanity must have been swallowed up by the divinity. [J.N.D. Kelly, Early Christian Doctrine 5ed. (A & C Black, 1977), p. 333] God created the humanity of Jesus and then united with it in such a way that the third reality which results from this connection shares all the attributes of divinity and humanity. Continue reading “Answering al-Ghazali Refutation of Jesus’ Divinity Part 4. The Coherence of the Incarnation”