This is the fifteenth follow-up to the post, “Gagarin and the Seven Heavens”; here we begin our look at the OG Protestant — Martin Luther. These posts on Luther will, somewhat shamefully, move synchronically, so that I will not be examining changes in Luther’s position over time, but treat his chronologically scattered texts (separated by over a decade) as representative of a generally stable set of positions. While this approach may be a problem for other aspects of Luther, I do not think this misrepresents Luther’s basic position on these topics — or I certainly hope that this does not misrepresent.
The previous posts were not organized well before, so I ordered them; further, they were becoming so numerous, and the text block listing and introducing them was so large, that they were soon going to take up more space than the posts themselves. Thus, I organized and listed them here. Continue reading
This is the fifth follow-up to the post, “Gagarin and the Seven Heavens“. The first follow-up post is here. The second follow-up post is here. The third follow-up post is here. The fourth follow-up post is here. The fifth follow-up post will be broken up into several parts; follow-up post five-one is here, and post five-two is here.
In the wake of Yuri Gagarin’s historic ascent into “outer space”, Nikita Khrushchev remarked
As to paradise in heaven, we heard about it from the priests. But we wanted to see for ourselves what it is like, so we sent our scout there, Yuri Gagarin. He circled the globe and found nothing in outer space — just complete darkness, he said, and no garden at all, nothing that looked like paradise. We thought the matter over and decided to send up another scout. We sent Herman Titov and told him to fly around a bit longer this time and take a good look — Gagarin was only up there for an hour and a half, and he might have missed it. He took off, came back and confirmed Gagarin’s conclusion. There’s nothing up there, he reported. 
There’s a remarkable concentration in the saying by Khrushchev: it asserts that traditional talk about God “in the heavens” is referring to space that is above the sky. As we saw in a previous post that looked at the older models of the universe with regard to how the outer layers of the sky (or the spheres) were supposed to influence things on the earth, the sky was, at first, conceived of as a dome.
At a basic level, Khrushchev is correct (and this, despite Gagarin’s later Orthodox Christian religious beliefs). Continue reading
As I noted in the previous post, this series begins with Part 1, which outlined my main reasons for rejecting apologetics because at best it merely uses what is public for factional ends (it also shuts down conversations and does a host of other awful things). It also carries forward from Part 2, which adds some autobiographical notes to the themes brought out in Part 1.
Part 3 recalled several things said to me by a professor I had concerning the nature of Christian identity. Part 4 covered a conference held regarding the prospects of an Orthodox Great Books school (and the conflict involved in the tension between a Great Books education and a decidedly religious one), and further covered problems with what I’ve heard some call the “postmodern” approach to theology found in figures such as Fr. John Behr.
Here, I summarize my own view — or, at least, the view that I have for now, and why it is incompatible with selling other people a religious identity (and so, with apologetics). After a brief explanation of one small feature of classical “ontology” (the “philosophy of being”) of the ancient world in VI, I’ll start with the relatively short answer in VII.
Finally, for those with any interest, the next post shall move into a more detailed explanation about what exegetical considerations lie at the backend of the short answer of section VII. After the next post, I don’t expect I’ll be writing any more on this topic, except historical work, likely a year or more down the road, to show the relationship between the pagan Classical tradition of philosophy and the early Christological formulae and literature.
Continued from Part 1, where most of my position is outlined, and Part 2, which clarifies some of the points of Part 1. Here, in Part 3, I give some autobiographical and anecdotal exchanges that lay a decade in the background of the coming three posts.