Richard Ritenbaugh, examining the current version of the Declaration of Geneva, as adopted in 2017 by the World Medical Association (WMA) General Assembly, compares the philosophy of this document with two of its predecessors: 1.) the Hippocratic Oath and 2.) the original Declaration of Geneva. The Hippocratic Oath is the ancient code of medical ethics in Greece, requiring the physician to uphold high ethical standards in the healing arts, promising to do no harm. Though dated, the Hippocratic Oath remains remarkable for its conservatism, proscribing abortion and euthanasia, while establishing a firm demarcation between right and wrong. The 1948 Declaration of Geneva was a reaction to the experiments performed by some Nazi and Japanese physicians in the 1930s and 40s. It stressed that doctors were duty-bound to protect the well-being and dignity of the patient and to maintain utmost respect for human life. In distinction to its predecessors, the 2017 Declaration of Geneva subtly alters the philosophy of the medical profession. Relativistic in approach, it rejects absolute standards of right and wrong, but rather permits the physician to yield to the whims of the patient, including their demands for abortion, sex change, and physician-assisted suicide. The 2017 Declaration conforms to the liberal's paradigm of the rejection of Christian values while furthering the deconstruction of traditional Western culture.
John Ritenbaugh, citing a quotation from Paul Minear that the Bible is "an album of casual photographs of laborers . . . a book by workers, about workers, for workers," reminds us that love for work is a significant part of God's image. In the very beginning, in Genesis 2:2, God is described as ceaselessly working and enjoying His work, unlike the melancholy lament of Louis Armstrong, wishing he could be like "that lucky old sun" with nothing to do except to "roll around heaven all day," with seemingly no responsibilities. As God's called-out ones, we cannot adopt this attitude. Jesus told the Pharisees that His Father has been working continually, setting an example for all of us to develop a passion for creating, something He gave to Adam and Eve in their awesome task of tending and keeping the Garden of Eden, becoming, in effect, co-workers with God. Work has noble divine roots and is part of natural law; man will never become complete without working in cooperation with God. Contrary to popular belief, work did not originate with sin, but became cursed with a kind of resistance after Adam and Eve sinned, subjected to the futility described in Romans 8:19-20. If we view work from an "under the sun" perspective, we will ultimately come to regard it as futile drudgery, but if we view it from an "over the sun" perspective, we will come to see work as a marvelous gift, perhaps even a profound act of worship.
David Maas recounts a recent experience in which he was able to appreciate the beauty and construction of a previously enigmatic symphonic work by spontaneously discovering its leitmotif (recurring musical pattern), which had eluded him for over 4 2 years. God's signature, the repeatable pattern of the recurring number seven, can be seen in astronomy, geology, physics, chemistry, genetics, and all other sciences, which are merely alternate expositions of the mind of God eternally present before the foundation of the world. God's perennial leitmotif, the recurring 7, analogized by the ascending 7 note musical scale, is embedded throughout Scripture, beginning with the seven days of creation (with a 24/7 cycle beginning in Genesis 1;14) and the weekly Sabbath, the appointed times outlined in Leviticus 23, including the Passover, Days of Unleavened Bread, the counting for Pentecost, the Feast of Trumpets, Atonement, the Feast of Tabernacles and the last Great Day, as well as the embedded patterns of seven revealed in the gematria of the Hebrew and Greek texts. The Bible itself has a seven- part division with 22 books (using the Jewish numbering) in the Old Testament, containing the Law, Prophets, and Writings) and 27 books in the New Testament, containing the Gospels, History, Letters, and Prophecy, adding up to 49, or 7 times 7. God's called-out ones, by keeping the seventh say Sabbath, have been metaphorically plucking a harp of seven strings on a weekly basis since their calling, every year rehearsing God's appointed Holy Days, spiraling and ascending continually to a higher level of understanding. The new song sung by the 144,000 will likely be based on existing spiritual motifs and scales practiced throughout the sanctification process, motifs to which the rest of the world is oblivious.
John Ritenbaugh, continuing the exposé of philosophers who have wreaked greater damage on civilization than all military exploits taken together, focuses on a word that entered the philosophical vocabulary in 1854, namely epistemology, sometimes referred to as "the science of how we come to know what we know." Epistemology works fine when confined to the predictable laws of physical science, laid down by Almighty God before the foundation of the world. But when epistemic focus is applied to philosophy, morals, and ethics, it fully breaks down because the majority of the 'great' human philosophers are rock-ribbed, atheistic humanists, totally at variance with any possibility that we have a Creator to whom we are beholden. Without the acknowledgement of God, epistemology has no authority to set humanistic standards in place of the Creator. God is above all authority; the physicist has far more savvy about this self-evident reality than does the befuddled humanistic philosopher.
David C. Grabbe: Even before Isaac Newton wrote down his observations about gravity, people had a pretty good working knowledge of the principle. ...
Directing his comments to teenagers and young people, John Ritenbaugh focuses on the epidemic of Adolescent Invincibility Disorder Syndrome, an affliction in which young people foolishly imagine themselves to be invincible and impervious to harm. Young people in the church must realize that not only is God's law no respecter of persons, but also sanctification can be lost. Young people must aim at self-mastery and self-discipline, developing patience, thinking ahead to the consequences of behavior. God's law proscribes death for a young person who curses his parents, and being cut off from God's divine guidance has just as deadly a consequence. Young people need to cultivate early the habit of remembering God, embracing His law as their code of life.
God's sovereignty and free moral agency set up a seeming paradox. John Ritenbaugh shows just how much choice we have under God's sovereign rule.
Is God sovereign over angels? mankind? John Ritenbaugh explains that God's sovereignty is absolute as He directs events toward the culmination of His plan.
God not only rules in heaven, but He is also sovereign on earth! He is not an absentee landlord, but One who is actively involved in administering His creation.
John Ritenbaugh, defining providence as the protective care of God, suggests that the providence of God also touches on the pains and sufferings of persecution. To the elect whom God foreknew, all things- pleasant or unpleasant- happen for ultimate good (Romans 8:28). Tragic things, calamities, trials, anxiety, evil, and curses happen to Christians too, as well as blessings, in order to become fashioned and molded into the glory of God's image. As Christ learned from the things He suffered (Hebrews 5:8), we must also develop patience, refrain from murmuring, and realize that "time and chance" no longer apply to those whom God has called. Whatever it takes to bring God's purpose to pass, we need to develop the humility, obedience, and faith to accept.
John Ritenbaugh focuses on God's meticulous management of all living creatures, including insects, animals, humans, angelic and demonic beings. All conform to His ultimate spiritual purpose-which overrides all other concerns. A converted person, accepting God's sovereignty, accepting that He takes specific care with His children, realizes that both blessings and curses, prosperity and deprivation, should be considered tools in the Creator's workshop, crafting out a magnificent spiritual purpose. This insight, not available to everyone, should instill a deep profound peace, trust, and faith.
John Ritenbaugh answers the question "Is there a scripture that states such and such no longer needs to be done?" The Bible is an unfolding revelation, moving from the physical to the spiritual ramifications—revealing an ever-sharper focus on God's purpose. The Law (including the judgments, ordinances, and statutes), far from being done away, has the purpose of showing us our faults and outlining the way of mercy and love. The animal sacrifices and ceremonies were intended to foreshadow a more permanent spiritual reality—subsumed, but not done away. The Old Testament was written with the New Testament Church in mind, written in the context of an earlier culture. We need to see behind the law a presence of a Holy God with whom we seek to share a relationship.
John Ritenbaugh poses the question of whether technology really improves our character or quality of life. Are we really better people because we ride around in cars rather than walk? Technology, because of the spin it puts on expectations, can be a great source of discouragement and disillusionment when applying this heightened sense of expectation to God's seemingly slow and deliberate performance. Technology makes us susceptible to the 'quick fix' mentality, expecting dramatic miraculous solutions to all problems, making us susceptible to frauds and even deceptive demonic influence (Matthew 24:24; II Thessalonians 2:9-10; Revelation 13:13). When it comes to developing character, a quick fix miracle will not substitute for patient overcoming. God only works miracles consistent with His purpose (bearing witness to truth), not for any selfish desires on our part.
Addressing the problem of our supposed anonymity and insignificance, John Ritenbaugh asserts that the little things we do make big impacts in the grand scheme of things; little things make a big difference. Corollaries of this "little things count" principle include: 1) In the reproductive process, there is a powerful tendency toward increase. 2) Every action has a corresponding reaction. 3) We reap what we sow. 4) The fruit produced will be more than what was sown. Sin produces increase (the leavening effect) just as righteousness does. In carnal human nature, there is no impediment to sin. Sin has an addictive, drug-like quality that requires more and more to satisfy. Degeneracy (as a consequence of natural law) is exponentially incremental. Like Achan's "hidden" transgression, what we do in secret eventually comes to light, making an impact on the whole body.
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