Recorded in mid-March; covers the relationship between Divine Simplicity and Systematic Theology, and goes through Ephesians 6 to emphasize the unity of the Christian life and the apologetic task. Additionally, as major examples, addresses practically all of the same subjects recently addressed on the blog, and gives a theological background for my recent comments about a variety of issues, as well as expanding on the previous episode.
Gotta keep an eye on that guy.
Anderson’s review of Dolezal’s God WithoutParts – http://thegospelcoalition.org/themelios/review/god_without_parts_divine_simplicity_and_the_metaphysics_of_gods_absolu
More on God and propositions – http://www.proginosko.com/2012/07/god-and-propositions-the-saga-continues…Read more
There are countless angles to take in approaching the somewhat difficult task of teaching covenantal/presuppositional apologetics. What follows may be one of them.
Socrates famously asked, “Is the pious loved by the gods because it is pious, or is it pious because it is loved by the gods?” The so-called Euthyphro Dilemma has haunted and warmed the halls of the academy ever since.
The difficulty with answering that the good is willed by God because it is good is that the standard of good in this view exists quite apart from and in superiority to God. God appeals to a …Read more
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(22:14)First, I fully hold to the orthodox essentials of the faith and other important doctrines; I believe in the Trinity, the deity and virgin birth of Christ, the total depravity of man and salvation by grace through faith alone; Sola Scriptura, the inerrancy and infallibility of the Bible. I’m not a Seventh Day Adventist, a Jehovah’s Witness, or a member of any other questionable denomination.
Second, I have no emotional or philosophical problem whatsoever with eternal conscious torment; everlasting suffering has never seemed to me to be incompatible with the love and justice of God, nor does it today.
I asked some other exploratory questions here, previously.
1) Do unbelievers suffer in the Lake of Fire?
2) If so, are they then annihilated by or after this experience?
3) Why are they thus annihilated?
4) What is the significance of salt in Old Testament sacrifices, and what is the relevance to being “salted with fire” in Mark 9:49?
5) Do you believe that the Reformed doctrine of the immortality of man is of Greek origin?
6) What is death, per your position?
7) What sense does “eternal punishment” have when without respect to an object of that punishment?…
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God without Parts: Divine Simplicity and the Metaphysics of God’s Absoluteness
Get it here – http://www.wtsbooks.com/product-exec/product_id/8089/nm/God+without+Parts%3A+Divine+Simplicity+and+the+Metaphysics+of+God%E2%80%99s+Absoluteness+%28Paperback%29/?utm_source=jdowns&utm_medium=jdowns
… Read more
Publisher’s Description: The doctrine of divine simplicity has long played a crucial role in Western Christianity’s understanding of God. It is claimed that by denying God is composed of parts Christians are able to account for his absolute self-sufficiency and his ultimate sufficiency as the absolute Creator of the world. If God were a composite being then something other than the Godhead itself would be required to explain or account for God. If this were
My comment: “God is not “driven by” wrath – wrath is an attribute of God’s nature.”
CMP: No, wrath is a response of another attribute, namely righteousness. But that is not really the point of this post.
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Jugulum: I actually agree w/him on “wrath”. Wrath isn’t an attr. because God’s wouldn’t be wrathful if he hadn’t created. God was/is/will-be eternally holy/righteous, which includes the trait, “I will be wrathful toward sin”. You might call that a “attr. of wrath”, but I think that was the distinction CMP was making. Similarly, God wasn’t eternally merciful, apart from a sinful creation. Mercy