Defining God

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Against him, you have bias in favor of a specific sort of god by your religion. Bias is unavoidable.

Not on a linguistic or definitional level. Just because you define something doesn't make it real or unreal at all. You do something with that definition and what it stands for to argue for it being real or not.

The definition I'm arguing against assumes within its very definition that God doesn't exist. So that's different entirely.
 
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Received,

I would think that in dealing with the Biblical God, 'less is more.' In other words, in dealing with the Jewish God, it is enough to simply identify G-d as the "I AM of Abraham, Isaac, and Jacob." The other parameters our human minds would like to define can be drawn easily enough--even though perhaps somewhat hazily--from the Scriptures.

Peace

Right, but I think other verses point to philosophical concepts, such as omnipresence in Psalm 139 (where shall I go from your spirit...?). So there are multiple Biblical philosophical sorts of concepts.
 
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So god poots out universes then? How very Hitchhikers Guide to the Galaxy of you

No. Genesis means reproduction.

GOD spoke his own Name and infinite God happened. Each one is a universe, a gestational God being fulfilled by GOD.

GOD is the Mother and Father. The universes are wombs developing new eternal Beings.

And here we are! :clap:
 
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No. Genesis means reproduction.

GOD spoke his own Name and infinite God happened. Each one is a universe, a gestational God being fulfilled by GOD.

GOD is the Mother and Father. The universes are wombs developing new eternal Beings.

And here we are! :clap:

I guess you'd be against the whole supernatural/natural dichotomy then, given that the universe is a natural extension of God, in a sense? (Supernatural in the sense that it's beyond the natural, or transcends the physical.)
 
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2PhiloVoid

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Right, but I think other verses point to philosophical concepts, such as omnipresence in Psalm 139 (where shall I go from your spirit...?). So there are multiple Biblical philosophical sorts of concepts.

Received,

True enough. You make a good point. BUT, which divine concepts take the priority? The idea of a "priority" of divine characteristics/concepts seems to not be present in the typical philosophical taxonomy that has been considered through the ages. Not so with the Jews; there does seem to be a priority. Additionally, the way in which Scripture presents the divine characteristics seems to indicate that we are to some extent to recognize that the divine definitions and their attending connotations are what God wants us to know, not simply those that we ask for or wish to 'delve into.' For instance, when God tells Mary that "with God all things are possible," the intent of the statement does not seem to be to tell us--the reading audience--that God can to anything, but rather that God can do all things that He proposes according to His will, and from a Christian point of view, that is the context in which we are to 'enter into' our delving of God's characteristics.

No, but instead, we get willy-nilly philosophers stating something like, "I know what omnipotence is, and it is such and such, and THIS and only THIS is what it is, and this is all we will permit it to be; the denotation displayed on the table, so to speak, is what we want it to be, not what God wants us to understand that it is.

Peace
 
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Received,

True enough. You make a good point. BUT, which divine concepts take the priority? The idea of a "priority" of divine characteristics/concepts seems to not be present in the typical philosophical taxonomy that has been considered through the ages. Not so with the Jews; there does seem to be a priority. Additionally, the way in which Scripture presents the divine characteristics seems to indicate that we are to some extent to recognize that the divine definitions and their attending connotations are what God wants us to know, not simply those that we ask for or wish to 'delve into.' For instance, when God tells Mary that "with God all things are possible," the intent of the statement does not seem to be to tell us--the reading audience--that God can to anything, but rather that God can do all things that He proposes according to His will, and from a Christian point of view, that is the context in which we are to 'enter into' our delving of God's characteristics.

No, but instead, we get willy-nilly philosophers stating something like, "I know what omnipotence is, and it is such and such, and THIS and only THIS is what it is, and this is all we will permit it to be; the denotation displayed on the table, so to speak, is what we want it to be, not what God wants us to understand that it is.

Peace

You make an interesting point. The God of the philosophers and the God of revelation have different starting points (revelation and reason), and only moderate shared ground. But still, I think it's very useful ground.
 
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I guess you'd be against the whole supernatural/natural dichotomy then, given that the universe is a natural extension of God, in a sense? (Supernatural in the sense that it's beyond the natural, or transcends the physical.)

Yes. There is no dichotomy in my model. All phenomenon is accounted for and at least 5/6th of it is invisible.

Consider the visible spectrum: If it was 2 inches the entire EM spectrum above and below visible light would stretch about 2 miles. We are awash in patterns and energies that pass right through us.

The physical matter we are made of is the lightest of 3 density levels the universe patterns for; the next densest is astral matter, the highest is etheric matter. That is of atomic matter. The central body of the universe is made of 3rd density quark matter, billions of times denser than the stuff we call solid. That is the Throne that governs the movement of the antimatter cosmos above (heavens) and the matter cosmos below (earths)

The "massive body" theorized to exist "outside the universe (cosmos) that is pulling on the entire bend of space time shaped like a torus". Look up "dark flow".
 
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You'd think it doesn't exist since it's the most controversial and disagree-upon thing in science.

Well no they may disagree about certain aspects but the reason we have a theory is because we have observed that things behave differently at the very small scale. We know that quantum scale objects exists, there's just disagreement of what the rules are at that scale. It means we have more studying to do not that quantum objects don't exist.
 
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Well no they may disagree about certain aspects but the reason we have a theory is because we have observed that things behave differently at the very small scale. We know that quantum scale objects exists, there's just disagreement of what the rules are at that scale. It means we have more studying to do not that quantum objects don't exist.

Here's a fun question: What does "quantum" mean? What is a "quanta"?
 
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Well no they may disagree about certain aspects but the reason we have a theory is because we have observed that things behave differently at the very small scale. We know that quantum scale objects exists, there's just disagreement of what the rules are at that scale. It means we have more studying to do not that quantum objects don't exist.

So the fact that there are differing opinions about something doesn't mean the thing in discussion is necessarily false?
 
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You'd think it doesn't exist since it's the most controversial and disagree-upon thing in science.

What? There is very little disagreement about the correctness of quantum mechanics. Why do you think that there is any real quarrel about it?
 
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Not on a linguistic or definitional level. Just because you define something doesn't make it real or unreal at all. You do something with that definition and what it stands for to argue for it being real or not.

The definition I'm arguing against assumes within its very definition that God doesn't exist. So that's different entirely.

I can define what the word god means objectively just fine, but if you ask how I would define what a deity is like that is inevitably going to be subjective.
 
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