The Orthodox Study Bible: The Bible and the Orthodox Church: Satire Und Theology Version

The Orthodox Study Bible: The Bible and the Orthodox Church

Preface

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

Purchased from my former employer, the Canadian Bible Society @ the former Cafe Logos, Vancouver.

This text review continues...

Most citations paraphrased, in my own words, using British thesis academic standards. A British tutor of mine taught me that it was more academic to cite sources in my words and I have stayed with that approach. An American academic that unofficially reviewed my PhD thesis, opined that my thesis lacked word for word citations. But my work was reviewed in Wales...

The Bible and the Orthodox Church 

Section I: The Bible and the Orthodox Church (i)

This Orthodox Study Bible explains that outwardly the Holy Scriptures occupy a position of great prominence (i). It is then noted that the 'Gospel Book' rests on the Holy Alter throughout the week. (i).

Immediately, the ceremonial nature of Orthodox worship (as with the Roman Catholic Church) is differentiated from less formal evangelical (movement not a church) and evangelical/Reformed churches. Mainline Christianity perhaps can generally be considered less formal than Orthodox or Roman Catholic and more formal than evangelical or evangelical/Reformed? There is variance within these church movements. I am not being exhaustive here in evaluation, but for example, typically in an evangelical church there is no 'Holy Alter' as part of a church service.

Within Orthodoxy the Gospel Book and icons may be venerated. This is spiritual, reverence and respect shown toward the saint depicted on an icon. The Gospel Book can also be venerated showing reverence and respect for those within the biblical text, based on the same theology. As an academic, seeking a significant level of objectivity, I can grant the Orthodox premise that veneration is not worship.

From the Orthodox Study Bible

Do the icons of Orthodoxy border on idolatry? (xvi).

I can accept the Orthodox claim the icons are never worshipped, only venerated, as in historical characters depicted, shown respect. (xvi). The text explains its view that Orthodoxy is very serious in regards to obeying the second commandment from the Hebrew Bible that (paraphrased) prohibits forms of idolatry, such as the worship of a craved image. (xvi). In regards to reverence, related to prayer, it is my theological, biblical view that Jesus Christ, as God-man, via the Trinity, within the Christian Church, is our source of applied atonement and resurrection for those in Jesus Christ, and this eliminates the need for any human, finite mode of veneration. Granted, the incarnate Christ is humanly finite, but is also the fullness of deity in bodily form. Paraphrased from Colossians 2:9-10 (NASB).

New American Standard Bible (NASB) 

Hebrews 9: 15 For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance. 

Hebrews 12:24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. 

My deduction is veneration to the Saints is also a supposed form of mediation in some cases, within Orthodoxy, at least. But mediation is presented in the book of Hebrews, and theologically I view it as taking place through Jesus Christ that is both infinite, eternal, holy, God and incarnated perfect man. Mediation should be directed toward God. Further, as well as God the Son, God the Father and God the Holy Spirit are also worthy of prayer, veneration and for mediation, this also eliminates the need for Saints in this process. 

My examples from Hebrews and New Testament Greek

Bible Hub: μεσίτης, ου, ὁ 

Cited 

Strong's Concordance

'mesités: an arbitrator, a mediator 

Original Word: μεσίτης, ου, ὁ 

Part of Speech: Noun, Masculine Transliteration: mesités 

Phonetic Spelling: (mes-ee'-tace) 

Definition: an arbitrator, a mediator 

Usage: (a) a mediator, intermediary, (b) a go-between, arbiter, agent of something good.' 

Cited 

Englishman's Concordance

My Hebrews references

'Hebrews 9:15 (Noun, nominative, masculine, singular)

GRK: διαθήκης καινῆς μεσίτης ἐστίν ὅπως 

NAS: reason He is the mediator of a new 

KJV: he is the mediator of the new 

INT: of a covenant new mediator he is so that 

Hebrews 12:24 (Noun, dative, masculine, singular)

GRK: διαθήκης νέας μεσίτῃ Ἰησοῦ καὶ 

NAS: and to Jesus, the mediator of a new 

KJV: to Jesus the mediator of the new 

INT: of a covenant new mediator to Jesus and'

End citations

God the Holy Spirit also mediates in a sense...

New American Standard Bible (NASB) 

Romans 8:26-27

26 In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; 27 and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the [a]saints according to the will of God. Footnotes: Romans 8:27 Or holy ones 

Within the Orthodox Study Bible, Bishop Kallistos Ware states (paraphrased) that the Christian Church is a scriptural church and that Orthodoxy believes this as firmly if not more firmly than the Protestantism. (i). Interesting how this text uses this quote from Bishop Ware to contrast Orthodoxy with Protestantism as opposed to the Roman Catholic Church. 

My non-exhaustive take?

In contrast to some on the more fundamentalist wing of evangelicalism, that would often reason that the Orthodox Church is false Christianity, I, within the Reformed tradition, deduce with my limited (and now increasing) understanding of Orthodoxy, that indeed even with the importance of tradition, that scripture is taken as key and central within the Orthodox, Christian faith. Theological issues, between biblical evangelical, evangelical/Reformed and Protestant and Orthodoxy often have much to do with different interpretations of biblical scripture. This leads some to believe that one side is trusting in the scripture, more than the other. I will admit the extreme liberal wing of Protestantism has in many cases abandoned scripture in context as the final authority in spiritual matters; this can often be a sell-out of the gospel for modern secular worldviews, social causes, political causes, and being politically correct. There are those that call themselves Christians, within Protestantism and all Christian movements, that love the world and the world system, and attempt to mould the biblical God into a false reality.

Parked for work in Vancouver in October 2018

Bible Intro (2018), Canadian Bible Society, Toronto. 

BROWNING, W.R.F. (1997) Oxford Dictionary of the Bible, Oxford, Oxford University Press. 

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House. 

GRENZ, STANLEY J., DAVID GURETZKI and CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press. 

GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan. 

HAMILTON, VICTOR P. (1988) Handbook on the Pentateuch, Grand Rapids, Baker Book House.

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing. 

LA SOR, WILLIAM SANFORD, DAVID ALLAN HUBBARD, AND FREDERIC WILLIAM BUSH. (1987) Old Testament Survey, Grand Rapids, William B. Eerdmans Publishing Company.

SCHRECK, ALAN (1984) Catholic and Christian, Ann Arbor, Michigan, Servant Books.

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

WHALE, J.S. (1958) Christian Doctrine, Glasgow, Fontana Books.

Review of Reasons To Believe: On evolution (very non-exhaustive); Satire Und Theology Version

Review of Reasons To Believe: On evolution (very non-exhaustive)

Preface

Originally published on Blogger, 20210801, revised 20251225.

Photo

Cologne, Germany, July 2021, I love my Germany, Facebook

(I was at Cologne Cathedral when I was eight years old. Extremely impressive building) 

Reasons to Believe: Newsletter (2021),July/August Reasons to Believe, Covina, California.

On the back page (4), Hugh Ross writes a very short article entitled 'Did God create us or did we evolve from a common ancestor with the apes?'

Dr. Ross immediately states 'I believe God directly intervened to create the first humans. Specifically, I hold the position that all humanity descended from a single male (Adam) and single female (Eve) whom God specially created. The writer of Genesis 1 and 2 uses Hebrew verbs (bara, asa, yatsar) for the origin of Adam and Eve, words that colorfully portray that God directly and miraculously intervened to bring about the origin of Adam and Eve. Genesis 3: 20 states that Eve would become the mother of us all. Acts 17: 26 declares that from one man, God made every nation of people.' (4)

When Dr. Ross states 'colorfully portray', this in my view connects to the biblical, theological concept that Genesis 1-3 is not written as mythology, as in fictional mythology. According to most scholarship, including many biblical conservatives, Genesis 1-3 does contain poetry and some degrees of figurative literal language.

Thursday, December 12, 2013 Genesis (PhD Edit) 

William Sanford La Sor, David Allan Hubbard, and Fredric William Bush (1987) from what I deduced was a moderate conservative, evangelical position, reason the author of Genesis is writing as an artist and storyteller who uses literary device. La Sor, Hubbard, and Bush (1987: 72). They point out it is imperative to distinguish which literary device is being used within the text of Genesis. La Sor, Hubbard, and Bush (1987: 72). 

Further, from what Dr. Ross wrote, using the New American Standard Bible (NASB), Romans 5 clearly requires a literal Adam, or at least first man, that would most reasonably be known as Adam. Romans 5: 12, through one man (Adam implied) sin entered the world and death to all of humanity. Romans 5: 14, death reigned from Adam to Moses. There was a universal corruption of humanity, see also Romans 1-3. Jesus Christ, the God-man, in Romans 5: 15, through grace covers sin.

Clearly, a literal, non-fictional, Adam, although admittedly described in figurative literal terms in Genesis 1-3, is described in more plain literal terms in Romans 5. Jesus Christ in comparison is the new Adam, last Adam, or second Adam. The existence and fall of Adam (and Eve) is biblically (Genesis 1-3, Romans, implied in Hebrews 2, as examples), theologically connecting the Adam of non-fiction and religious history, to the non-fiction and religious history of the death and resurrection, the atoning and resurrection work of Jesus Christ for his people (Romans 9, Ephesians 1-2, as examples).

Dr. Ross opines that 'Humans are truly exceptional.' (4). One example he cites is that human beings alone can advance technologically. (5). In my view, human beings alone (of the physical beings on earth) can ponder on the spiritual realm, on God, angelic beings, and demonic beings. Dr. Ross reasons that God created a 'sequence of bipedal primate creatures before creating human beings.' (5). Bipedal, as in an animal that walks on two limbs or two feet.

List of human evolution fossils: Wikipedia 

Bibliography from that article

'Tattersall, Ian; Schwartz, Jeffery (2000). Extinct Humans. Boulder CO: Westview Press. ISBN 978-0-8133-3482-0. 

Larsen, Clark Spencer; Matter, Robert M; Gebo, Daniel L (1991). Human Origins: the fossil record. Waveland Press, Prospect Heights, IL. ISBN 978-0-88133-575-0. 

"Smithsonian Human Origins Program". Retrieved 2006-08-29. 

"Prominent Hominid Fossils". Retrieved 2006-08-31.'

Grine, F.E.; Jungers, W.L.; Schultz, J. (1996). "Phenetic Affinities Among Early Homo Crania from East and South Africa". Journal of Human Evolution. 30 (3): 189–225. Bibcode:1996JHumE..30..189G. doi:10.1006/jhev.1996.0019.

Cited

The following tables give an overview of notable finds of hominin fossils and remains relating to human evolution, beginning with the formation of the tribe Hominini (the divergence of the human and chimpanzee lineages) in the late Miocene, roughly 7 to 8 million years ago. 

Cited 

The early fossils shown are not considered direct ancestors to Homo sapiens but are closely related to direct ancestors and are therefore important to the study of the lineage. 

I am not a scientist, but I side more so with evolutionary views of Dr. Ross and Reasons to Believe, than Darwinian Evolution. I can accept that evolution exists, not Darwinian type evolution with a secular, naturalistic, worldview, which of course includes considerable philosophy of science. But as a philosopher of religion and theologian, 'not considered direct ancestors', 'but closely related to direct ancestors' allows for debate and interpretations. Are these fossils demonstrating the same species, or similar species in regards to DNA and ontology? These creatures exist within same and similar ecologies and environments.

These can be the earlier bipedal primates as Dr. Ross suggests.

The Oxford Dictionary of Science 

Cited 

Evolution 

The gradual process by which the present diversity of plant and animal life arise from the earliest and most primitive organisms...(304). This is believed to have taken place the last 3000 million years. (3 billion, my add). (304). 

Cited 

Most controversial, however, and still to be clarified, are the relationship and evolution of groups above the species level. (304). In other words, evolution from scientifically reasoned species to species.

Transitional forms: berkeley.edu

Cited

Transitional forms

Fossils or organisms that show the intermediate states between an ancestral form and that of its descendants are referred to as transitional forms. There are numerous examples of transitional forms in the fossil record, providing an abundance of evidence for change over time. 

Cited 

Our understanding of the evolution of horse feet, so often depicted in textbooks, is derived from a scattered sampling of horse fossils within the multi-branched horse evolutionary tree. These fossil organisms represent branches on the tree and not a direct line of descent leading to modern horses. 

Similar. 

Not a direct line. All horses or horselike?

Thursday, December 12, 2013 Genesis (PhD Edit) 

Edited from my first comment in 2013 on that article, in regards to Genesis 1-3...

Even in light of reasoning a significant degree of literal, fall, within the Genesis 1-3 event, I admit, while I was studying theology of 'the fall' for my PhD, I did not find any evidence or argument that was biblically based or related that had me reason that Adam and Eve were not literal in Scripture, as in  they were instead myth and fictional. The historical story does contain, it appears, figurative literal language as in, for example, the serpent 'on your belly shall you go' New American Standard Bible (NASB). Presumed to be Satan, and it is very doubtful, that as a fallen angel, and spirit, the entity crawls perpetually. Perhaps this is figurative language for being cast in the human realm and the physical universe in some sense. 

But issues like that would still would not make Genesis 1-3 myth. It is still religious history. I did have a Professor at Columbia Bible that speculated that God could have created human beings more than once, perhaps explaining how different human beings differ in ethnicity and skin colour; and therefore he speculated that different human falls may have occurred (not my own view). Also, Adam from Genesis, in Romans 5, ties directly into the gospel message, as mentioned. With increasing study especially the PhD, I was made more aware of the key issue of being very aware using bible tools, of the type of language being used in Genesis 1-3, whether poetry or prose.

BRUCE, F.F. (1987) Romans, Grand Rapids, William B. Eerdmans Publishing Company. 

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville. 

CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company.

DUNN, JAMES D.G. (1988) Romans, Dallas, Word Books. 

FOULKES, FRANCIS (1989) Ephesians, Grand Rapids, Inter-Varsity Press. 

HARPUR, GEORGE (1986) Ephesians in The International Bible Commentary, Grand Rapids, Zondervan.

HUGHES, PHILIP, EDGCUMBE (1990) A Commentary On The Epistle To The Hebrews, Grand Rapids, William B. Eerdmans Publishing Company.

LA SOR, WILLIAM SANFORD, DAVID ALLAN HUBBARD, AND FREDERIC WILLIAM BUSH. (1987) Old Testament Survey, Grand Rapids, William B. Eerdmans Publishing Company.

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company. 

MOUNCE, ROBERT H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers.

OXFORD DICTIONARY OF SCIENCE (2010) Oxford, Oxford University Press. 

The Resurrection and Cultural Rebranding (PhD Edit): Satire Und Theology Version

trekearth.com

The Resurrection and Cultural Rebranding (PhD Edit)

Preface

Originally published on Blogger 20160326, updated 20251217

March 2016 

Happy Easter

A recent online employment posting from an American Lutheran college did not mention Jesus Christ. Neither did the ‘About’ page on the college website. I used the Google Chrome ‘Find’ application to scan both the posting and the ‘About’ page on the site and the Lutheran denomination was mentioned a few times, but Jesus and Christ was not.

There is also not an emphasis on the atonement and resurrection.

The college site focus instead was the Lutheran denomination and mentioned faith and God. These terms of course can be reinterpreted outside of Biblical theology.

This sort of cultural institutional rebranding has been found often in my employment searches. I reason that regardless of one’s view on the historical resurrection of Jesus Christ, this is an example of cultural accommodation and could be termed as cultural rebranding. Others may call it evolution or progress, but it is still cultural accommodation of traditional, Biblical Christian faith and philosophy to make it more palatable in today’s academic market.

I earned my terminal degrees at secular Universities where this type of accommodation/rebranding, evolution began many decades ago and I am therefore not stating these institutions lack significant academic merit or that a Biblical Christian should never attend or seek academic employment at these institutions.

I am thankful to have completed my first two course work degrees in Canadian Christian institutions and my last two thesis research degrees in British, secular Universities. The Christian education providing the Biblical foundation and the British education emphasizing the need for robust theological and philosophical research, analysis and documentation.

This is an imperfect and fallen realm and the greater good, in Christ, needs to be prayerfully measured in a life.

I reason the Christian academic should be aware of the institutional context and also have academic freedom to express Biblical Christian views. This of course was an issue for me in the United Kingdom as a began my Doctorate at one institution and due to lack of academic freedom completed my projects at University of Wales, sites. All of these Universities being secular.

The Resurrection and Cultural Rebranding (PhD Edit)

Edited from

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter

PhD Full Version PDF: Theodicy and Practical Theology 2010, Wales TSD

I reason that the atoning and resurrection work of Christ for believers must remain an essential element of Christian preaching, teaching and ministry. However, Brown believes the Bible teaches that there is hope for those in the world who are poor and oppressed. Brown (1984: 14). Gebara (2002: 107). Brown explains that if God sided with these suffering persons in Biblical times, he also does today. Brown (1984: 14).

I can grant this proposition, and state that although the salvific work of Christ for humanity should remain the core of Christian faith and philosophy, simultaneous to this Christians must help in an earthly physical sense, those they are attempting to assist in a spiritual sense. This is an important and essential way of making theology practical.

Within my theology and philosophy of religion, the atoning and resurrection work applied to believers in the eventual culminated Kingdom of God is the ultimate remedy for the problem of evil. 

Jesus Christ the person is held in extremely high regard as is his ministry, atoning work and resurrection, and his person and work cannot be separated in importance. Franke (2005: 72). The New Testament not only demonstrates the witness of the redeeming act of God in Christ, but is also the summation of the man that is the word of God. Hughes (1990: 38). Erickson writes that Scripture teaches the resurrection of those who believe in Christ. Erickson (1994: 1194). He also reasons it is likely that unbelievers too will be raised, Erickson (1994: 1194), although this concept is not as clearly explained as is the idea of the raising of those who trust in Christ. Erickson (1994: 1200).

Thiessen bases the traditional Christian belief in physical resurrection in the texts from both Testaments and describes the resurrection bodies as both physical and spiritual in nature. Thiessen (1956: 491). Whale writes that the resurrection is not to be considered an addition to the Christian faith, but is the Christian faith. Whale (1958: 69).

The resurrection can be debated, and there are progressive liberal views within Christian society, such as Gebara that will question traditional doctrines. Gebara (2002: 121). It can also be denied outright by critics. Darrow (1928)(1973: 266-267). Phillips provides a negative atheistic critique of eschatological Christian concepts in his Chapter, ‘Last things.’ Phillips (2005: 247-275).

Within speculative, non-orthodox theology and in philosophy of religion, those such as Gebara are looking for the greater good now and not primarily in some future realm. She suggests for example, that we need ‘Everyday Resurrections.’ Gebara (2002: 121-132). Phillips reasons that there is not actual hope for persons after death in another realm. Phillips (2005: 248).

This would appear empirically true in one sense as resurrections typically are non-existent, but if the Biblical resurrection is true, there is hope for those in Christ. The resurrected Christ was empirically viewed within documented Scripture.

However, if one does not believe in the resurrection of Christ, God’s key witness through historical documented Scripture to the world that he wishes to save it from the problem of evil is gone. The remedy to sin and death would be non-existent and therefore concepts of a perfected world far-fetched.

BROWN, ROBERT MCAFEE (1984) Unexpected News, Philadelphia, The Westminster Press. 

DARROW, CLARENCE (1928)(1973) ‘The Myth of the Soul’, in The Forum, October, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press. 

DARROW, CLARENCE (1932)(1973) ‘The Delusion of Design and Purpose’, in The Story of My Life, October, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?, Grand Rapids, Zondervan.

FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids.

GEBARA, IVONE (2002) Out of the Depths, Translated by Ann Patrick Ware, Minneapolis, Fortress Press.

HUGHES, PHILIP, EDGCUMBE (1990) A Commentary On The Epistle To The Hebrews, Grand Rapids, William B. Eerdmans Publishing Company.

PHILLIPS, D.Z. (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press. 

PHILLIPS, D.Z. (2005) The Problem of Evil and the Problem of God, Fortress Press, Minneapolis. 

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.

WHALE, J.S. (1958) Christian Doctrine, Glasgow, Fontana Books.

Logically impossible: Fatal condition: Satire Und Theology Version

Logically impossible: Fatal condition

Preface

This Blogger article was originally published 23122017, slight revisions 20251214.

Naples, Italy Amo, Facebook Logically impossible: 

Fatal condition

LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York. (Philosophy)

The continuation of text review:

Key symbols

≡df = Equivalence by definition
: = Equal (s)
ε = Epsilon and means is
⊃ = Is the same as
⊨ is Entails
˜ = Not
∃ = There exists
∃! = There exists
∴ = Therefore
· = Therefore
< = Is included
v = a logical inclusive disjunction (disjunction is the relationship between two distinct alternatives).
x = variable
· = Conjunction meaning And
0 = Null class cls
= Class int
= Interpretation
---

Langer explains that a proposition can only be known via another proposition. (183). Implication is a relation that only holds among propositions. (183). Propositions are regarded as postulates. (185).

2025 note: But a proposition can simply be a statement on its own. This is a proposition that is not part of an argument. An argument requires at least one proposition, known as a premise, in the context of an argument, and a conclusion. For my Wales, MPhil and PhD degrees, I wrote propositions connected to questionnaires and surveys.

End

---

A postulate needs to belong to the system, in the language of that system.
A postulate should imply further propositions of that system.
A postulate should not contradict any other accepted postulate, or any other proposition implied by another postulate. (185).

In other words, symbolic logic requires non-contradiction within its system in a universe of discourse.

Requirements

Coherence: Every proposition in the system must cohere to the established conceptual structure. (185). It must be in coherence with the rest.

Contributiveness : A postulate should contribute and have implication. (185-186).

Consistency: Most important states Langer (186). Two contradictory propositions (or premises) cannot contradict each other in a system. (186). The inconsistent is logically impossible. It is a fatal condition. (186). It is not logic at all. (186).

Independence: Postulates should be independent from each other. (186). If a proposition is deductible from a postulate already provided, then it is a theorem, a necessary fact, not another assumption. (186). Something provable in a theorem would be error to include as a postulate. (186).

I would reason that within philosophy there would be plenty of debate on what is a proposition/premise within systems and what would be a theorem. Langer explains that when a theorem needs elucidation, any proposition  implied by another proposition as granted and proved within a system is a theorem. (186-187).

Within a biblical, system and universe of discourse...

Gd = God

(∃! Gd)

God exists. Would be viewed as necessary and a theorem.

Within an atheistic, system and universe of discourse...

˜ (∃! Gd)

God does not exist. Would be viewed as necessary and a theorem.

Noted: Some atheists would state they do not know if God exists, and not definitely that God does not exist. But my example stands as valid. Some have beliefs which actually are within a range of being atheists/agnostics and do fit within my proposition. 

However:

Ag = Agnostics

(∃! Ag)

Agnostics exist. Would be viewed as necessary and a theorem.

Agnostic atheism: Wikipedia 

Cited

'Agnostic atheism – or atheistic agnosticism – is a philosophical position that encompasses both atheism and agnosticism. Agnostic atheists are atheistic because they do not hold a belief in the existence of any deity, and they are agnostic because they claim that such existence of a divine entity or entities is either unknowable in principle or currently unknown in fact.'

Key sources

Harrison, Alexander James (1894). The Ascent of Faith: or, the Grounds of Certainty in Science and Religion. London: Hodder and Stroughton. p. 21. OCLC 7234849. OL 21834002M.

Smith, George H (1979). Atheism: The Case Against God. Prometheus Books. pp. 10–11. ISBN 9780879751241. 

Barker, Dan (2008). Godless: How an Evangelical Preacher Became One of America's Leading Atheists. New York: Ulysses Press. p. 96. ISBN 9781569756775. OL 24313839M.

End citations

Further

RS = Revelatory Scripture

(∃! RS) ⊨ (∃! Gd)

Revelatory Scripture exists entails God exists. From a Christian worldview, revealed, supernaturally inspired Scripture entails that God exists. Could another supernatural source provide supernatural revelation? Yes. God is reasoned to be God based on divine claims and supernatural interactions within that revelatory scripture that is considered religious history.

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

CONWAY DAVID A. AND RONALD MUNSON (1997) The Elements of Reasoning, Wadsworth Publishing Company, New York. 

LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York. (Philosophy) 

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.