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TaylorSexton

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I would suggest two things for opponents to Reformed theology:

1) While it is entirely fine to disagree with Reformed theological claims, at least read Reformed confessional material before saying "Calvinists believe X..." Other people's statements on the internet are not the standard for Reformed orthodoxy; the Reformed confessions are (e.g., the Westminster Confession, the Three Forms of Unity, the Second Helvetic Confession, the Second London Baptist Confession).

2) If you have a grievance with Reformed theology, do the honest and fair thing by having your views vetted and addressed in the midst of very informed Reformed believers in the "Debate with a Calvinist" or "Ask a Calvinist" sections of the "Semper Reformanda" subforum.
 
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jimmyjimmy

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I would suggest two things for opponents to Reformed theology:

1) While it is entirely fine to disagree with Reformed theological claims, at least read Reformed confessional material before saying "Calvinists believe X..." Other people's statements on the internet are not the standard for Reformed orthodoxy; the Reformed confessions are (e.g., the Westminster Confession, the Three Forms of Unity, the Second Helvetic Confession, the Second London Baptist Confession).

2) If you have a grievance with Reformed theology, do the honest and fair thing by having your views vetted and addressed in the midst of very informed Reformed believers in the "Debate with a Calvinist" or "Ask a Calvinist" sections of the "Semper Reformanda" subforum.

Great advice, Taylor.
 
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~Anastasia~

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He just "IS". As in, in the present. Always. No beginning. Here is where we either begin with athiesms view of a singularity, or theisms view of God. God just is. I believe He is in a different dimension. I also agree time works differently in His dimension. But to be outside of time in every sense of "time" is somewhat ridiculous. I don't think anyone really believes it actually. Heaven for example, is a place where we still interact with God and each other. This relies on time. Time might work differently, but it doesn't just "not exist". If time doesn't exist, space doesn't exist. And if there's no space, then what is there? Spirits? Consciousness? And can we interact with others? Because this relies on time also. I just think it's a cop out to say "we can't understand, just trust God" because we could say this for anything whenever we come up against a difficult question.

OK. But it sounds to me as if you've accepted that "time" is different as relates to God. I think what you describe and what others would say is similar, so I don't see a point of argument?

If God is "outside time" (which I often hear), or "not constrained by time" (which is what I usually say, and what I believe I said in this case) or "in a different dimension where time runs differently" (your point) ... I'm thinking it's not worth tremendous effort to make distinctions there.

But I really, really don't think God is constrained by time "in our dimension" as you say ...

He is responsible if He sees the outcome of His creation and still creates it. But if He doesn't know the outcome, then He is not responsible. Here lies the difference between Open Theism and Molonism from my (very shallow) understanding (which I'm very open to being refuted by the way, even if I do come across quite strong in my opinion).

By whose definition? Parents are sometimes held responsible for what their children do because they are their parents, even if they did not know what they would do. The same for owners of animals who cause damage, etc. From a human, legal standpoint, certain knowledge of outcome is not necessary for the purposes of assigning responsibility.


Just the Google dictionary definition:
being the primary cause of something and so able to be blamed or credited for it.



Yes. But if I am put in a situation where it is known what I will freely choose, IF the agent who put me there could have put me in a different situation, then that agent is responsible.

For example in door 1 a man will kill my family if I don't kill him first. In door 2 is just my family.
If the agent intentionally places me in door 1, who is responsible for my actions? Only me?

As you wish. But how do you know the outcome would not have been WORSE if God had placed you in another situation?

As I said, I'm not interested in arguing. Really, such wranglings are fairly pointless from my point of view.

We don't have the full knowledge of "what could have been" under other circumstances, nor do we know the full effect of events or the ultimate outcome, so ... how can we judge?

And I believe God DOES know the "future" from our point of view. Otherwise, prophecy becomes impossible (unless you say that God ONLY interferes when He wants things to turn out a certain way, then you have an even worse problem defending God because one can ask why does He make HIS things turn out well but allow people to suffer because He won't interfere there?)

But I'm not really interested in trying to change your mind, and I don't have any need for such a belief to let God off the hook and am quite comfortable and secure in what I have studied and believe to be true so ... apart from interesting discussion, if we don't have a goal, we don't need to keep pursuing this?
 
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TaylorSexton

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I think the fact that we are are at 80+ posts of this discussion yet a whopping five relevant Scripture references (and I am being liberal with that number) means that my original reply might have some substance, after all.

Disturbing.
 
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DingDing

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What are your thoughts on Molinism?

Molinism is a soteriolgical system that attempts to reconcile free will with God's sovereignty.

...

Here are a couple of questions for you. What do you understand "God's sovereignty" to mean? And why do you think we need to reconcile this definition of "God's sovereignty" with human free will?
 
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YouAreAwesome

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I think the fact that we are are at 80+ posts of this discussion yet a whopping five relevant Scripture references (and I am being liberal with that number) means that my original reply might have some substance, after all.

Disturbing.
Well, this thread should be in philosophy rather than here... no big deal. The lens through which we read the bible is what we are discussing (everybody has a lens even if they think they don't). So quoting bible texts is not perhaps the most productive way.
 
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YouAreAwesome

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unless you say that God ONLY interferes when He wants things to turn out a certain way, then you have an even worse problem defending God because one can ask why does He make HIS things turn out well but allow people to suffer because He won't interfere there?

I just think it's more complicated than we realise in terms of God's freedom to interact with our world. I don't think He's deciding, "hmmm I'll heal this guy, I'll leave that one to starve, hmmmmm I'll leave that one there to die alone". I have my own ideas relating to this that are for a different thread.

The point about time I was making, was that I don't believe God can see all of time at once from the outside of our universe and pick and choose where He enters and changes things in our universe. I like chiseling my thoughts on these things, that's why I clicked on "molonism". Happy to leave it at that if that's what you want.

Peace.
 
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I am concerned only with what Scripture says about God—not with what philosophical systems (Molinism, Calvinism, Open Theism, or otherwise) say he should be like a priori. All anyone should care about is believing exactly what Scripture says about God. I don't know why that is so hard to agree with.

Because you're shifting your emphasis in a very slippery way. Once again, we've been over this, but you keep returning to complete the circle of argument: you're assuming that philosophy is somehow speaking outside scripture rather than being an integral part of deeply comprehending scripture. Holding otherwise is to put your own position at risk when you quote Calvin in philosophical contexts. "But Calvin is basing his philosophy in scripture." What makes you think Molinists aren't doing the same? You're yet to justify this point.

Perhaps you can open a thread in "Debate With A Calvinist" to discuss this perception of Reformed theology.w

I could, but there are definitely practical reasons why it wouldn't be useful to do so (in large part because Calvinists seem to think philosophy and reasoning are something inherently different than theology), and would be better to put such a thread in a more neutral thread which would attract a more moderate group of folks (including many Calvinists). I'm also not going into a neoconservative subfora and talk about the evils of imperialism, either. (Bad comparison, but you get the point.)
 
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TaylorSexton

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Because you're shifting your emphasis in a very slippery way. Once again, we've been over this, but you keep returning to complete the circle of argument: you're assuming that philosophy is somehow speaking outside scripture rather than being an integral part of deeply comprehending scripture. Holding otherwise is to put your own position at risk when you quote Calvin in philosophical contexts. "But Calvin is basing his philosophy in scripture." What makes you think Molinists aren't doing the same? You're yet to justify this point.



I could, but there are definitely practical reasons why it wouldn't be useful to do so (in large part because Calvinists seem to think philosophy and reasoning are something inherently different than theology), and would be better to put such a thread in a more neutral thread which would attract a more moderate group of folks (including many Calvinists). I'm also not going into a neoconservative subfora and talk about the evils of imperialism, either. (Bad comparison, but you get the point.)

I don't know why you think I am saying philosophy is bad or that Molinists are doing something bad. (Have you not noticed my inclusion of Calvinism in my list of philosophical a priori?) Literally the only thing I have said is that we should be concerned only with what Scripture says about God. I fail to understand why this is such a disagreeable notion.
 
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Light of the East

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From which vantage point do you stand in order to have such a perspective, which claims knowledge superior to all posters in this thread, oh giant one?

Excuse me?????? Did I say in any way that I am any better than any of the other ants in here? It is precisely because I do not understand all this mumbo-jumbo that I mention this.
 
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I don't know why you think I am saying philosophy is bad or that Molinists are doing something bad. (Have you not noticed my inclusion of Calvinism in my list of philosophical a priori?) Literally the only thing I have said is that we should be concerned only with what Scripture says about God. I fail to understand why this is such a disagreeable notion.

Because saying "we need to be concerned about what's biblical -- period" (as you did initially in this thread) in the absence of an explicit statement that we shouldn't be so concerned needs a motivation. The only reasonable motivation I can see is implicitly holding that philosophy isn't concerned about what's biblical, in general or in relation to this thread, and that it's something "manmade" and therefore shouldn't be part of our reading and therefore by definition our interpretation (exegesis, theological conclusions, etc.) of scripture. There is no other reasonable motivation for making such a statement, and are only unreasonable ones, namely just saying it for no reason whatsoever.

The problem with our discussion is you seem to have shifted the goal posts by accepting philosophy as legitimate while we're having our discussion. Part of this has justification if you think I'm focusing on you in an ad hominem way (I wouldn't like to be "tacked down" to my statements if I realized they weren't accurate either), but this goes beyond an ad hominem toward an implicit assumption I perceived (but now no longer seems to be the case) represented a deeper view about theology in relation to philosophy. So please don't see this as an ad hominem deal. However, given how you've seemed to have pretty significantly changed your perspective while we're talking, any further discussion is becoming more and more an ad hominem deal.

So, I guess, you know, I don't know what to do, man.
 
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TaylorSexton

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Because saying "we need to be concerned about what's biblical -- period" (as you did initially in this thread) in the absence of an explicit statement that we shouldn't be so concerned needs a motivation. The only reasonable motivation I can see is implicitly holding that philosophy isn't concerned about what's biblical, in general or in relation to this thread, and that it's something "manmade" and therefore shouldn't be part of our reading and therefore by definition our interpretation (exegesis, theological conclusions, etc.) of scripture. There is no other reasonable motivation for making such a statement, and are only unreasonable ones, namely just saying it for no reason whatsoever.

The problem with our discussion is you seem to have shifted the goal posts by accepting philosophy as legitimate while we're having our discussion. Part of this has justification if you think I'm focusing on you in an ad hominem way (I wouldn't like to be "tacked down" to my statements if I realized they weren't accurate either), but this goes beyond an ad hominem toward an implicit assumption I perceived (but now no longer seems to be the case) represented a deeper view about theology in relation to philosophy. So please don't see this as an ad hominem deal. However, given how you've seemed to have pretty significantly changed your perspective while we're talking, any further discussion is becoming more and more an ad hominem deal.

So, I guess, you know, I don't know what to do, man.

You are expending a lot of effort balking at the statement that our belief about God should be only what the Scriptures state. I have made no other claim, and it seems sensible to me. I never thought this would be so disagreeable for someone who claims the name Protestant.
 
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You are expending a lot of effort balking at the statement that our belief about God should be only what the Scriptures state. I have made no other claim, and it seems sensible to me. I never thought this would be so disagreeable for someone who claims the name Protestant.

You know protestant means to protest, right?

No balking, just trying to understand and appeal to what I see as an implicit (but contradictory) notion about philosophy in relation to theology. This isn't any gotcha stuff, no condescension, etc., just trying to get to that implicit claim.

And you've ignored my last post regarding a motivation. But that's fine, because now you've seemed to have changed your position regarding philosophy (but now this last post seems to support your initial point), but whatever. I made my last post about motivation, and you're free to respond to it or not. I'd like to you to respond to that, but if you can't, how would you respond to this:

Do you believe that philosophy (basically defined here as appealing to reason in a systematic way and looking closely at the foundation of things) has an integral and enlivening role in relation to theology, despite the fact that it can be used (like theology) in negative ways?
 
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TaylorSexton

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You know protestant means to protest, right?

No balking, just trying to understand and appeal to what I see as an implicit (but contradictory) notion about philosophy in relation to theology. This isn't any gotcha stuff, no condescension, etc., just trying to get to that implicit claim.

And you've ignored my last post regarding a motivation. But that's fine, because now you've seemed to have changed your position regarding philosophy (but now this last post seems to support your initial point), but whatever. I made my last post about motivation, and you're free to respond to it or not. I'd like to you to respond to that, but if you can't, how would you respond to this:

Do you believe that philosophy (basically defined here as appealing to reason in a systematic way and looking closely at the foundation of things) has an integral and enlivening role in relation to theology, despite the fact that it can be used (like theology) in negative ways?

I believe that we are to be concerned only with what God says about himself in his Word.
 
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TaylorSexton

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It's like I keep opening the door, but you keep going back to the importance of the doorknob.

Because I have no interest either in defending such an elementary statement or debating statements I never made.
 
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Because I have no interest either in defending such an elementary statement or debating statements I never made.

What elementary statement and what statements are you claiming you haven't made?
 
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TaylorSexton

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What elementary statement and what statements are you claiming you haven't made?

Statement I made: We should be concerned only with what God says about himself in his Word (sometimes adding "not what any philosophical system—including those of any strand of Calvinism!—says God must be like").

Statements I never made: Anything not the sentence above.
 
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Statement I made: We should be concerned only with what God says about himself in his Word (sometimes adding "not what any philosophical system—including those of any strand of Calvinism!—says God must be like").

Statements I never made: Anything not the sentence above.

Yes, but here we go again around in the circle. Saying "not any philosophical system..." necessarily entails the implicit (if only it were explicit, because I think you're missing the implication here, IMO) belief that philosophy is separate from the very interpretive process of doing theology and also that a philosophical perspective about God can't grow out of taking scripture at face value.

You can't just say you never made any other statements and only made your initial claim when intrinsic to your very statement is the implicit claim I'm appealing to above.

So let's make it obvious: do you think that philosophical concepts about God can grow out of taking scripture seriously?
 
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TaylorSexton

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So let's make it obvious: do you think that philosophical concepts about God can grow out of taking scripture seriously?

I think that correct thinking about God comes from believing only what is said about him directly by him—i.e., in Scripture.
 
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