[FONT="]Hi
1ROBIN :
I read your reply but was so very busy today at work I can only take a small part of it to comment upon and desire clarification.
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[FONT="]1)[/FONT][FONT="] Regarding multiple incompatible claims to virtual certainty about competing theories [/FONT][FONT="]
I understand your claim : “
I’m giving you virtually certainties about salvation”.
You must understand that your own “
virtual certainties” must compete with other incompatible and different “
virtual certainties” claimed by other Christians and theists. The abuse of the claim to “know” something is true is NOT doing Christianity nor Christ any favors. You must, at some point, come to grips with the effect of the myriads of such claims on Agnostics, athiests and non-christians as they are bombarded with such claims from a multitude of Christians who espouse varying incompatible and competing theories.
Since the readers obviously feel “mere opinions” from others are more credible than “virtual certainties” from you, I hope you will learn to speak with more accuracy and less hyperbole and in greater honesty to others you are trying to influence. I am not your enemy, but you should understand that much of your difficulty in having influence with others beating up on your theories and then discarding them, is your tendency to unfairly and deceptively overstate Christian virtues while unfairly minimalizing the virtues of all others. This tendency to skew data (unfairly in the Christians favor) casts all other things you say into disrepute, and is, I believe, the reason your credibility and influence isn’t greater. I think you are capable of good logic and reason, but you need to be much, much, more careful with your claims. This is just an observation
1robin, you can take it or leave it, but I hope you consider it.
Regarding your theories :
Can we break your expanding theories down into smaller pieces so as to make the discussion more simple. If you theorize that one must be morally perfect for God to save them then it makes sense that you define moral perfection and salvation as it applies to your personal theory.
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[FONT="]2)[/FONT][FONT="] Regarding 1Robins’ theory that : GOD’S STANDARD TO SAVE A PERSON IS MORAL PERFECTION[/FONT][FONT="]
Clear asked regarding 1Robin’s next theory of moral perfection needed for salvation:
Can you explain this better?(post 4714)
1ROBIN replied :
“… God is perfect, if his standard was not perfect he would not be God. We can't be perfect so he became perfection for us. His perfection is legally substituted for ours when we accept Christ. Now he can let us into heaven without having to compromise his perfect nature. (post 4741)
Regarding the statement that "
God is perfect, if his standard was not perfect he would not be God. We can't be perfect so he became perfection for us. Now he can let us into heaven without having to compromise his perfect nature. – 1robin
Since God creates morally imperfect beings (ex-nihilo) inside your theory, I assume in your theory God does not mind
creating imperfect beings, but just that he can’t allow them to have salvation? Is this correct?
Are you assuming that Lucifer and his colleagues in heaven were perfect at some point, (since they were in heaven with God for an indeterminant period of time)?
Or does your theory feel Lucifer was imperfect, but was allowed to stay in heaven and even become an arch angel due to some other moral exception?
You started out with the theory that God’s standard for “salvation” of an individual was moral “perfection” : However, you then tell us that “legal” perfection
is not really moral perfection, that is “
legal” perfection “
is not the actual case” but that God “
calls things that are not, as though they were”. Why would God call something “
perfect” when it is actually “
imperfect”. Are you somehow saying God will put up with “
actual imperfection”, but can call it “
legally” perfect in the same manner that an actual rapist is not truly innocent, but he is “
legally” innocent because we cannot prove he committed the crime (when he actually did it?)
Your “simple” definition of God’s moral “perfection” is becoming tied up in strange semantics, and so is very, very difficult to keep straight. You are using a lot of obscuring and “hedging” terms (in red...) such as “
legal” and “
not actual” and “
God calls things that are not, as though they were”, and “
not the actual case” and “…
actual imperfection. We are actually guilty, we are ‘declared’ innocent”, and “
no longer viewed” as, and “
not guilty legally” (but pardoned).
Can you tell us CLEARLY what moral perfection is in your theory?
IF it means, having no moral
imperfection (i.e. no prior or current or future sin)
then such a simple sentence would make sense (or a different, simple definition of your choice). There is no need to obscure or use semantics, just basic clear points regarding defining what moral “perfection” is.
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[FONT="]3)[/FONT][FONT="] REGARDING 1ROBIN'S DEFINITION OF "SALVATION" IN HIS THEORY
Clear[/FONT][FONT="] asked
1robin :
Could you also define what you mean by “salvation” (since that is the “reward” that one must be perfect to gain in your theory. Thanks.
1ROBIN defined it thusly : “
Heaven is not a reward. There are two judgments. The first separates those in the book of life (which occurs when we are born again) with those who are not. The former goes to a second judgment. The latter go to eternal estrangement from God. The second judgment looks at works. All ungodly works are burned up. Whatever is left determines rewards in heaven but not heaven it's self. These are the treasures mention in scripture. No one earns heaven. It is infinite and I have nothing to merit infinity.”
This did not answer the question as to what “salvation” means in your theory. Or did it answer it and it simply isn't clear what the answer is. Are you saying "heaven" is salvation? Can you explain what “salvation” is in your theory? (in some clear and simple manner…
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