ARCHIVE: Open Theism part 1

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Clete

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themuzicman said:
Oh, you wanted speculation?
I am no longer willing to tolerate intellectual dishonesty on this forum. This comment is an intentional lie. One more like it and you can find someone else to lie too.

My guess is that Paul was chosen because he was a highly educated Pharisee with an extensive knowledge of the TNK and would be well prepared to teach new Christians about their heritage and prove from the scriptures that Jesus is the Christ, as Paul did on many occasions. Paul was also well equipped to interact with the Roman culture he would encounter, since he was both a Roman citizen and from Tarsus.
In other words, you don't know why.
The fact of the matter is that it makes no sense. Since when did God need a well educated person to get His work done? Do have anything at all that is Biblical that might begin to explain why Saul would have been evangelized directly by the risen and glorified Christ while the whole rest of the world had to settle for the sinful and imperfect, although Spirit filled, twelve apostles?

And I notice that you ignore the points about how Paul spent considerable time distancing himself from the twelve and their ministry and had to go to the twelve to explain to them what his gospel was. Very telling.

Because Paul was a skilled writer and orator, and well versed in Greek. Paul's Greek writing is more elaborate and reflective of Greek style than Peter or John. Also, Greek uses the genitive "of me" (which we translate my) to reflect possession, but it also uses the same form to reflect a host of other meanings. The genitive is best described as 'descriptive' as a whole, so it is quite likely that Paul isn't making an exclusive claim to this particular gospel, but is simply referring to the same gospel that he taught them when he was with them. Even in English, if I say, "My State", I don't mean that I own the state of Michigan, but, rather, where I associate myself, as do 9 million other people.
You could have saved yourself the time and simply said, "Well "my gospel" does really mean what it sounds like it means." That is what you've said here in a nutshell. Notice how I pretty much never have to do that.

Further, calling something "my anything" is done to distinguish it from something else that isn't yours. Paul's calling the gospel "his gospel" doesn't, by itself, prove that the gospel he preached was different than that of the twelve but that along with the fact that he claims to have been given his gospel by direct revelation rather than having received it from any man or having been taught it. And the fact that his conversion was well out of the ordinary to say the least. And the fact that the twelve didn't know or understand what Paul was preaching until he went to Jerusalem to explain it to them. And the fact that Peter and those from James were still clearly "zealous for the law" to the point that Paul called Peter a hypocrite right to his face. And the fact that Paul comes right out and says that there were two gospels, one given to Peter and the other to him. And the fact that there is no need for Paul's ministry in the first place if his gospel was the same as that of the twelve, taken together makes it painfully obvious why Paul repeatedly called the gospel of grace "my gospel".

For you to say that they are preaching different faiths says otherwise.
Denial without refutation is meaningless.

I never said that either was not saying what it sounds like he is saying. When you read both in context, both make perfect sense, and are perfectly compatible. It is only when you prooftext them do you get an out of context pretext.
I quoted them both in context and you know it! It simply cannot be rationally denied that at the VERY LEAST the whole second chapter of the book of James is talking about the fact that one is justified by works. That's what James is talking about and to deny it is simply to lie. Any further response than that to such a denial is unnecessary.

Sorry, but you're wrong, here. James is not speaking of what it takes to be saved. James is speaking of what it means to be saved. James' whole point is that if you are saved, that MEANS that works will result. James is speaking of post-salvation actions.
NO IT IS NOT!!! I understand that this is what you've been taught since you were probably in grade school, I know I was but very simply isn't what James says. It is what Paul says but James says explicitly that one is justified by works. It just can't get any clearer than that.

And Paul would agree with James, as would the readers of Romans.

Romans 6
8 Now if we have died with Christ, we believe that we shall also live with Him, 9 knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him. 10 For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. 11 Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus. 12 Therefore do not let sin reign in your mortal body so that you obey its lusts, 13 and do not go on presenting the members of your body to sin [as] instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members [as] instruments of righteousness to God. 14 For sin shall not be master over you, for you are not under law but under grace. 15 What then? Shall we sin because we are not under law but under grace? May it never be! 16 Do you not know that when you present yourselves to someone [as] slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness?​

This is where Paul agrees with James. Our newfound faith isn't there so that we may go on sinning, but our newfound faith exists so that we might be instruments of righteousness.
This is not where Paul agrees with James but where Paul explicitly states what you are convinced that James says but I don't care how you want to twist either of their writings, Paul would never have said "You are justified by works and not by faith only." Paul would have rotted in Hell first.

You completely lost me, here.

James 1 is about asking for wisdom and living wisely.
James 2 is about living according to your faith.
James 3 is about living a life of self-control, no supposing to be teachers.
James 4 chides the audience for being quarrelsome
James 5 is further commands on moral and spiritual living.

James is not speaking about soteriology anywhere in his book. He certainly isn't building a foundational doctrine about salvation. He is writing to those who are saved about how to live as those who believe.

You really should back this up with actual exegesis, if you're going to make claims like this.
The theme of the book is: "Faith without works is dead." Again, to deny this is simply a lie. It's too obvious to even debate. There is no fancy exegesis necessary. Just read the book. It's meaning is clear and easy enough for my six year old daughter to understand.

Sorry, Clete, if you want me to quote and exegete the whole book of James for you, I can, but James is NOT presenting a case for how one is saved. He's talking about how to live life after salvation.
James 2:24 You see then that a man is justified by works, and not by faith only.​

The bible makes sense without imposing Acts 9 dispyism on it. I realize that individual verses may be read with an Acts 9 dispy spin, but when you take those verses to the larger context, they don't make sense anymore.
It is the larger context that forces one to be an Acts 9 dispy, as you so glibly call us, as I have repeatedly shown.

I don't spend hours trying to study a simple passage. I spend lots of time explaining to people like you how their proof texts don't make sense in the context, but that isn't difficult, either.
I have not made my arguments based on proof texts. If anything the passages I've quoted support the larger argument I've made concerning Paul's role in preaching the Gospel of Grace which had been hidden in God since ages past and had been revealed to and through him. Further, they are hardly proof texts. As I said, the passages encapsulate their respective ministries. In other words, the passages I quoted define their own context.

To be honest,
Should I take this phrase to mean that honesty is not your normal mode? That is the implication, whether you intended it or not.

...you've made a couple of very incredible and very unsupported statements in this post.
The only unsubstantiated points are obvious ones that need no substantiation. I can't be responsible for someone having not read or understood whole books of the Bible.

Maybe you should take some more time to show these things from the larger context of what James and Paul are saying, rather than picking verses and imposing upon them.
No way Jose! There is no way you are going to lure me into a debate over the plain and simple obvious truth of what James comes right out and explicitly states. There is no explanation necessary. All one has to do is read the book of James. JUST READ IT! I'm perfectly comfortable with the plain and simple surface meaning of the text. Paul teaches that we are saved "unto good works"; James teaches that we are "justified BY works". They are not the same thing and there nothing you can do or say to change that almost childishly simple fact.

Resting in Him,
Clete

P.S. Your post got me a little angry Michael and if you continue with the condescending attitude I will end this conversation. It's just not worth the stress. This website is fun for me when people are respectful and kind and while I expect for atheists and homos to be jerks to both Christians and themselves, I do not expect that sort of treatment from Christians. I've tried my best to be as respectful and honest as I know how to be up until this post where I basically let you have a taste of your own medicine. I trust you don't like it any more than I do and this had better be the end of it or, as I said, I will simply find someone else to discuss this stuff with.
 

Poly

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Delmar said:
:first: POD

That's a great pick, Delmar.

Good point, Philetus.

It's pretty warped to think that I can feel confident in my husband remaining faithful to me yet I can't have all confidence that a good and righteous God will remain faithful.
 

Philetus

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Thanks, and here is where I might lose my cookies.

You are doing the exact same thing that Muz is doing and in fact what the majority of Christians do and that is to make James say something other than what the text of his epistle actually says. There is no way anyone of James' original audience would have gotten anything that resembles Romans 4 from having read James' letter.

Resting in Him,
Clete

Agree, but they didn’t have to. We don’t have to depart from the Gospel or invent another one to reconcile the fact that people were working out their salvation in the context of their own situations which always leads to an emphasis on one aspect or another of what it means to be saved by grace through faith. James must have had at least a few rich snobs in his congregation. Peter hung out with Jews. Young Timothy had a bunch of mouthy women running things. John was greatly influenced by The Master’s love for him. Paul … well who knows? He seemed to never have enough on his plate and claims to become all things to all men in order to win a few. That isn’t to be critical of any of them. That's simply the dynamic of The Gospel.

Is it so hard for us to accept that Peter and his circumcision cronies didn’t have it all together yet? That they were still growing in grace and knowledge? Even Paul admits, “I haven’t yet reached perfection.” and admonishes us to “work out our own salvation with fear and trembling.” Paul’s ‘blinding’ experience opened his eyes but it still took him a long time to work out ‘his gospel’ and even longer for the church at Jerusalem to accept him. Peter’s roof top picnic vision didn’t have an immediate affect on all his relationships with Gentiles. Are we so quickly converted/ transformed by the renewing of our minds? I don’t think so.

There is even a hint that John was contending for a style of leadership in the church that placed all the emphasis on Spirit control through love and discredited “top-down” hierarchal structures that were being implemented in other parts of the church. Such intramural skirmishes have existed throughout church history and are common even today (just look at TOL) so much so that it would not be uncharacteristic or unnecessary for the early church to engage in them.

If Peter was preaching ‘another Gospel’ … how dare Paul call him (Peter) a 'heretic' based on his (Paul’s) own Gospel? It seems to me that according to Mid-Acts, Peter was being very consistent.

Philetus
 

Clete

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Philetus said:
Thanks, and here is where I might lose my cookies.



Agree, but they didn’t have to. We don’t have to depart from the Gospel or invent another one to reconcile the fact that people were working out their salvation in the context of their own situations which always leads to an emphasis on one aspect or another of what it means to be saved by grace through faith.
That's just it Philetus, James didn't say anything about being saved by grace through faith but said that one is "justified by works".

James must have had at least a few rich snobs in his congregation. Peter hung out with Jews. Young Timothy had a bunch of mouthy women running things. John was greatly influenced by The Master’s love for him. Paul … well who knows? He seemed to never have enough on his plate and claims to become all things to all men in order to win a few. That isn’t to be critical of any of them. That's simply the dynamic of The Gospel.
How would that explain a comment like "justified by works"? These epistles are more than mere casual letters that were penned without thought to their ramifications. James' audience would not have had the benefit of having a completed Bible with which to study and exegete James' letter to draw out the "real meaning" of what was being said. They would have had the letter and that was it. And if the book of James was the only book of the Bible that you had, I can guarantee you that there is no way in the world that you would have ever understood the Gospel of Grace. You would believe that one has to have good works IN ORDER TO BE SAVED because that is explicitly what James says.

Is it so hard for us to accept that Peter and his circumcision cronies didn’t have it all together yet?
YES! It is not only hard, it is impossible! Peter had been filled with the Holy Spirit of God at Pentecost and had been given the keys to the kingdom and the authority to act in Christ's absence as well as the authority to either forgive or retain someone else's sins, not to mention the fact that he had spent at least three years under the direct tutelage of Christ being taught the Kingdom Gospel by God Himself. The idea that some Johnny Come Lately would have had to teach Paul the finer points of the gospel message stretches credibility to the breaking point.

That they were still growing in grace and knowledge? Even Paul admits, “I haven’t yet reached perfection.” and admonishes us to “work out our own salvation with fear and trembling.” Paul’s ‘blinding’ experience opened his eyes but it still took him a long time to work out ‘his gospel’ and even longer for the church at Jerusalem to accept him. Peter’s roof top picnic vision didn’t have an immediate affect on all his relationships with Gentiles. Are we so quickly converted/ transformed by the renewing of our minds? I don’t think so.
Paul's having taken time to fully understand the gospel only makes sense if that gospel was new Philetus! And for Peter it is only just that much more the case! You're arguing against your own position here. None of the events you cite in the above paragraph even make any sense unless God was doing something different than he had done before.

There is even a hint that John was contending for a style of leadership in the church that placed all the emphasis on Spirit control through love and discredited “top-down” hierarchal structures that were being implemented in other parts of the church. Such intramural skirmishes have existed throughout church history and are common even today (just look at TOL) so much so that it would not be uncharacteristic or unnecessary for the early church to engage in them.
Isn't it convenient then that God happened to put this first of major doctrinal disputes in the Bible for us to study and perhaps use to resolve our own disputes?

Had you ever noticed before that many, if not most, of the major doctrinal disputes in the church have to do with one group's emphasis on Paul's writings and another group's emphasis on the writings of Peter, James, and John?

If Peter was preaching ‘another Gospel’ … how dare Paul call him (Peter) a 'heretic' based on his (Paul’s) own Gospel?
He didn't call him a heretic, he called him a hypocrite. He called him that because Peter was saying that gentiles were no longer unclean but then when the men from James show up, he suddenly starts acting as though they were unclean. Peter was saying one thing and doing another. And what he was doing, he was doing out of habit. It's not as if his separating himself from gentiles was the new thing, quite the contrary.

Resting in Him,
Clete
 

Philetus

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Clete,
I'm as open minded as anyone, and I have tried to get a handle on this two gospel thing for some time. It still doesn’t make since to me. But, I'm willing to listen and debate it.

It looks like this discussion has moved to a new thread which does make sense.

I'll see ya there, Bro.
Philetus
 

Clete

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Philetus said:
Clete,
I'm as open minded as anyone, and I have tried to get a handle on this two gospel thing for some time. It still doesn’t make since to me. But, I'm willing to listen and debate it.

It looks like this discussion has moved to a new thread which does make sense.

I'll see ya there, Bro.
Philetus
What's so hard to understand? Acts 9 Dispensationalism isn't that much different than any other brand of dispensationalism. It comes to different conclusions about several issues, of course, but the primary difference between what I believe and what pretty much any Baptist (for example) believes has to do with the timing of the dispensational change.

I understand though that in spite of this seemingly minor difference, the result is a pretty whopping huge paradigm shift. I wouldn't expect anyone to simply take my word for it or buy into it at all without careful consideration.

To that end, if you're interested in a truly thorough Biblical treatment of the issue I strongly urge you to read The Plot by Bob Enyart. And that's not just a plug for Bob's book. There's no guarantee that it will convince you of anything and if it doesn't then no harm no foul, you can even return the book and get your money back if you want! But that book does a better job of establishing the Acts 9 position than any book I've ever seen on the subject and if it does convince you, it will radically change your life. If you do decide to read it, the only thing I ask is that you please read the first four chapters before you read anything after that. The paradigm shift is hard enough to take as it is without jumping to the conclusion(s) before understanding the path taken to get there.

Resting in Him,
Clete
 

Clete

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themuzicman said:
I already told you that I will not be lured into such a ridiculous debate. Did you think starting a whole new thread would somehow change my mind or something? The only thing anyone needs to do to understand the book of James is to read it. You need it to be more complicated than that but it isn't.

Resting in Him,
Clete
 
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Philetus

New member
Clete said:
What's so hard to understand? Acts 9 Dispensationalism isn't that much different than any other brand of dispensationalism. It comes to different conclusions about several issues, of course, but the primary difference between what I believe and what pretty much any Baptist (for example) believes has to do with the timing of the dispensational change.

I understand though that in spite of this seemingly minor difference, the result is a pretty whopping huge paradigm shift. I wouldn't expect anyone to simply take my word for it or buy into it at all without careful consideration.

To that end, if you're interested in a truly thorough Biblical treatment of the issue I strongly urge you to read The Plot by Bob Enyart. And that's not just a plug for Bob's book. There's no guarantee that it will convince you of anything and if it doesn't then no harm no foul, you can even return the book and get your money back if you want! But that book does a better job of establishing the Acts 9 position than any book I've ever seen on the subject and if it does convince you, it will radically change your life. If you do decide to read it, the only thing I ask is that you please read the first four chapters before you read anything after that. The paradigm shift is hard enough to take as it is without jumping to the conclusion(s) before understanding the path taken to get there.

Resting in Him,
Clete

Maybe it is just that ... the whole Dispensationalism thing.

I honestly want to read the Plot. Two things stand in the way right now. I'm buried in research and facing deadlines over the next 18 months that I don't think I'll survive ;) and money. It just isn't there, but then I probably wouldn’t have time to read it now if I had a copy.

I have stayed away from the Mid-acts debate on TOL because none of the postings have made much sense to me and I don't want to jump the gun without reading the Plot and giving more consideration to Bob Hill's website.

Most of the debate here is just good relief from the grind, though many of the issues are dear to my heart. I just thought that you and the Muz might get into it and answer some questions. Oh well. All in good time. For now, I'll just stick to Open Theism and the funner stuff. :box:

Philetus
 

Bob Hill

TOL Subscriber
Berean Todd,

Apparently, my God is better than yours. Here are few of His characteristics.

1 Cor 1:9 God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord.
1 Cor 14:33 For God is not the author of confusion but of peace, as in all the churches of the saints.
1 John 1:5 This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all.
1 John 4:7-11 Beloved, let us love one another, for love is of God; and everyone who loves is born of God and knows God. 8 He who does not love does not know God, for God is love. 9 In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through Him. 10 In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. 11 Beloved, if God so loved us, we also ought to love one another.

Bob Hill
 

Bob Hill

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John 3:16 For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.

My God loved us so much that He would not do what you presented.

John 3:16 For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.

My God loved us so much that He does many things for us.

1 John 4:11 Beloved, if God so loved us, we also ought to love one another.

My God gives us reasons to do what He wants us to do.

I trusted Him as my Savior. He sealed my unto the day of redemption. Therefore, I cannot lose my salvation.

Praise God,
Bob Hill
 

mistake

New member
I saw this claim about the Biggest Bible Mistake Ever

I saw this claim about the Biggest Bible Mistake Ever

I saw this claim that the Title Page in front of Matthew, is the Biggest Bible Mistake Ever

*Trolling info and link deleted


Trolling, spamming, off topic, font too big. Needless to say, this post was a big "mistake".
 
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Bob Hill

TOL Subscriber
The title page in front of Matthew in my Bible is accurate. It's about Our Lord and Savior Jesus Christ.

Bob Hill
 

RobE

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godrulz said:
The immutability proof texts show that God is faithful and righteous. He does not change His mind in a fickle, arbitrary, capricious way. This does not mean that He will not change His mind in relation to changing contingencies. Will not is not the same as cannot. A personal being, including God who has ultimate freedom, can change His mind and will. Any change will be consistent with His perfect character and promises. Strong, Platonic immutability negates the personal nature of God and does not add anything to His dependable character that precludes the speculative nonsense you propose. God is love. He does not change His mind contrary to love and holiness.

I would like to agree with Godrulz that God will not make a decision contrary to His immutable character while simultaneously containing the ability to do so. This is where His holiness and worthiness are expressed. I should also note that His 'will' is what makes His decisions immutable and unchangeable against Godrulz' and open theists' speculations. God will always act according to righteousness despite his ability to do otherwise. I foreknow this and God retains the ability to do otherwise even though His actions are foreknown.

Rob
 

RobE

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themuzicman said:
What if there are two equally righteous options that are consistent with God's immutable character?

Muz

Such as judgement .vs mercy? Could it be said that God prefers one of these options over the other and they aren't truly equally weighted; while both remain righteous?

I would like to agree with Godrulz that God will not make a decision contrary to His immutable character while simultaneously containing the ability to do so. This is where His holiness and worthiness are expressed. I should also note that His 'will' is what makes His decisions immutable and unchangeable against Godrulz' and open theists' speculations. God will always act according to righteousness despite his ability to do otherwise. I foreknow this and God retains the ability to do otherwise even though His actions are foreknown.

God's own will based upon foreknowledge is what chooses one righteous decision over the other and serves perfection through flawless decisions.

Berean Todd's observation about open theism illustrates the problem:
Originally Posted by Berean Todd

So, in other words maybe God could change His mind about the whole salvation thing, and decide to just give us all the hell that we all deserve. Who knows, we really can't trust God in regards to any of the promises He has made to either us or Israel because He could very easily just change His mind about all of it.

Perfection within righteousness is what we are dealing with here. Not neutral choices.

Rob
 

themuzicman

Well-known member
RobE said:
Such as judgement .vs mercy? Could it be said that God prefers one of these options over the other and they aren't truly equally weighted; while both remain righteous?

Why would one be weighted over the other? Both are elements of His immutable character. After the fall, one had to be satisfied, while the other delayed, yet that is not always the case.

God's own will based upon foreknowledge is what chooses one righteous decision over the other and serves perfection through flawless decisions.

Isn't that assuming the conclusion?

Berean Todd's observation about open theism illustrates the problem:
BT said:
So, in other words maybe God could change His mind about the whole salvation thing, and decide to just give us all the hell that we all deserve. Who knows, we really can't trust God in regards to any of the promises He has made to either us or Israel because He could very easily just change His mind about all of it.

That assumes, of course, that God does NOT have an immutable character, which OVT doesn't embrace. If God is immutably just, then God will keep His covenants. Assurance isn't found in God fixing history beforehand, but in God's just nature in entering into a covenant of mercy and grace.

[quote\Perfection within righteousness is what we are dealing with here. Not neutral choices.[/quote]

Oh, so God's immutable character only counts when you say it counts?

Muz
 

RobE

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themuzicman said:
Why would one be weighted over the other? Both are elements of His immutable character. After the fall, one had to be satisfied, while the other delayed, yet that is not always the case.

I'm saying that one is preferred by His desire over the other.

Isn't that assuming the conclusion?

The conclusion that His character is immutable.

That assumes, of course, that God does NOT have an immutable character, which OVT doesn't embrace. If God is immutably just, then God will keep His covenants. Assurance isn't found in God fixing history beforehand, but in God's just nature in entering into a covenant of mercy and grace.

I'm not talking about fixing history. I'm talking about the act of creation which would produce a history. Berean Todd points out that it would be righteous for God to change His mind and judge righteously instead of being merciful according to the o.v. line of reasoning. Both are equally righteous choices.

I was trying to illustrate that some other factor exists besides equal righteous choices. God's desire becomes the deciding factor.

Oh, so God's immutable character only counts when you say it counts?

No. In reality it always counts. Theology isn't always realistic though.

Rob
 

themuzicman

Well-known member
RobE said:
I'm saying that one is preferred by His desire over the other.

Yet, that isn't the case. Sometimes God prefers justice, other times God prefers mercy.

I'm not talking about fixing history. I'm talking about the act of creation which would produce a history. Berean Todd points out that it would be righteous for God to change His mind and judge righteously instead of being merciful according to the o.v. line of reasoning. Both are equally righteous choices.

If God hadn't promised the seed of the woman who turned out to be the Messiah, you might have a point. However, God did promise such a thing, and to not fulfhill His promises would be a violation of His character.

Thus, BT's objection is not valid.

I was trying to illustrate that some other factor exists besides equal righteous choices. God's desire becomes the deciding factor.

Which is fine. The key is understanding how God's various natures interact, and what God's obligations are to Himself in regards to His Word, His promises, and His nature.


No. In reality it always counts. Theology isn't always realistic though.

That's why I'm not Calvinist.

Michael
 
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