Damascene Cosmology – Does the act of creation prove God is mutable?

31 07 2010

A third objection one could bring up about God is that by creating he proves himself mutable. A popular argument is that God needed to create us. Many people say that God was lonely or that God wanted to display his glory to intelligent creatures, thus he needed to create us in order to eradicate his loneliness or display his glory to intelligent creatures.

Certainly modern Christianity has helped perpetuate this myth. We act as though God created us out of some need or that he needs us to act on his behalf this side of eternity. We hear sermons about how God created us because he needed creatures to see his glory. Other sermons speak of how God needs us so he can carry out his will on earth.

The problem is that if God needs us, then that mean he was absent of something prior to creation. To be absent of something means that one has the capacity to add something. For instance, if I am missing a tooth, I have the capacity to gain a tooth. If I am missing an eye, I have the capacity to gain an eye. Were I to gain an eye then something about my being would change. Thus, if I have the capacity to gain something, I have the capacity to change (if A then B, if B, then C, therefore if A then C). If God had a need then he had the capacity to fulfill that need and therefore had the capacity to change.

Popular Christianity aside, the God of the Bible (who is the true Christian God) is in need of nothing. The idea that God created based upon some need misconstrues what Christianity actually teaches. Read the rest of this entry »





Short Homilies – On Hope

30 07 2010

Once in the Garden of Eden, at the beginning of our sorrows, the pre-incarnate Christ walked within the Garden looking for Man and Woman. He knew what had occurred. He knew His creation had rebelled. He knew the pain and suffering that was to come.

We can almost hear the pain as we read the most overlooked, but painful words within the entire Bible, “And the LORD God said unto them, ‘Where are you?’” God knew where they were, He knew where they were hiding; His question was a rhetorical one. Man answered and admitted to his rebellion and Woman confessed what she had done. The march toward Calvary had begun.

In a small insignificant town in the Roman province of Judea, the Christ child was born. God in the flesh, Jesus Christ, Son of God who was present at creation and the Fall, had come to fix what was broken.

We cannot begin to fathom what the world looked like through the eyes of Christ. For Him to walk in human flesh amongst His creation, to see the effects of sin on His world, what did the incarnate God feel? “Where are you” He must have uttered to creation as He walked to the various towns of Judea.

God asked Man and Woman where they were, but He did not wait on them to come find Him. He instead went into the world to find them – for this is the reason all of creation occurred, the reason He allowed sin, so that He might demonstrate His love for us in this; while we rebelled against Him, He died for us.

God incarnate, who cursed Man for his rebellion, who sought after Man in the Garden, hung upon a cross. The crafty serpent of old thought he had defeated God, but Christ arose, solidifying His solution. The serpent had bruised His heal, but He had crushed the head of the serpent. Read the rest of this entry »





Damascene Cosmology – Is God moved?

30 07 2010

While the previous answer given to “Does God change” might be adequate to some since it allows for us to understand that God does not operate in the way we do, meaning he can change his mind without changing his nature, to others such an answer is unsatisfactory.

For instance, even if we say that God’s emotions are higher than our own – such as when he’s angry he’s not holding some different quality of angry as we do, but instead holds the entire property of angry without actualizing on the entire property – the critic could point out that God’s emotional state is still a reaction to something we have done. When we look to Moses, God changed his mind after he listened to Moses, that is, he reacted to Moses.

If God reacts to us then that means he is, at times, moved by us. Many lay theologians, pastors, and even professional theologians argue that while God is immutable, by creating us he opened himself up to be moved by us at times. Such a view, however, ignores that (1) Scripture is emphatic that God did not lower himself to relate to us, but rather raises us up to relate to him and (2) God still had mutability within his nature under such a view. If God lowered himself in creation so that he could be moved by his creation at times, that means within his nature he changed from immutable to mutable, which would indicate that he was never immutable to begin with. As we discovered earlier, if anything has mutability within its nature, that is it has the potential to change, then it is mutable. Immutable beings must be immutable by nature. If God lowered himself in the act of creation, then he is not immutable and therefore we must abandon the idea of the Christian God. Read the rest of this entry »





Short Homilies – On the Cross

29 07 2010

There is one who can bring hope. There is only one hope in this world and that hope is found in the incarnate Jesus Christ, the love of God demonstrated, that God would come down in human flesh – the Father would offer up the Son – as a sacrifice. Christ died as a ransom for us, to ransom us from the deathly grip of the Devil. Christ was a substitute, to make up for the sins we have committed against the Father and for which we deserve death. Upon the cross, we find hope.

What is this hope? This hope is that our trespasses might be forgiven. That we can stand before a just and holy God and have Him embrace us rather than condemn us. Our hope is that one day the weary may collapse into the arms of Christ, as He says, “Worry not my child, you are home now.” This hope is that one day loved ones will never have to say goodbye, children will never go hungry, innocence shall cover us all, and the evils that break this world shall once and for all be smitten by a just and holy God. Upon the cross, we find hope.

Our hope is not limited to the eternal. We hope that God will bring about His kingdom to this earth. We hope that He will give us the strength to help those who suffer through this existence. We hope that He will display His glory in all that we see. We hope in the sacrifice and resurrection of Christ. Upon the cross, we find hope.

We look upon the cross and see the Trinity apart – Jesus Christ, Son of God, forsaken by the Father on our accord. For all eternity, these three have had a loving fellowship: the Father, the Son, and the Holy Spirit. Yet the prophet Isaiah tells us that God loves us so much that it pleased Him to crush Christ for our iniquities. Is God sadistic? Or does He love us so much that He knew in Christ’s suffering and death that we could be reconciled to God, and in this He took pleasure? Upon the cross, we find hope.

This is hope; that God sacrificed His Son Jesus Christ – a willing sacrifice who was not offered against His will or the will of His Father, but instead as a part of God’s will – as a ransom and substitution for our sins, that we might be reconciled to God. Upon the cross, we find hope.

There is hope for the hopeless. There is rest for the weary. Upon the cross, the sex slave finds a Lover who refuses to use her, but instead dies for Her to show her that she is truly loved. Upon the cross, the wife finds a man who would never lay a hand upon her, but instead would offer up His life so that she might be reconciled to God and know that she will – one day – escape her plight. Upon the cross, we see the death of death, God triumphing over that old enemy so that the widows and widowers will one day be reunited with their loves. Upon the cross, we see God’s hatred for sin and His resolve to destroy it. Upon the cross, we find our salvation from this broken world. Upon the cross, we find the Mender of this broken world. Upon the cross, we find hope.





Damascene Cosmology – Does the Christian God have emotions?

29 07 2010

For some, the above explanation simply is not enough in explaining that God doesn’t change. It is quite popular to point out that God has emotional responses to humans. Quite often he says that he is angry towards someone while pleased with someone else, indicating that God certainly does have emotions.

If God is emotional, this would be indicative of change within God. It would mean that he can fluctuate in degrees of being angry, happy, sad, pleased, or any other range of emotions. Even though all of his emotional responses are justified, they serve to show that God does indeed change (or so the critic would have us believe).

The semantics of the argument are that if I do good works, God becomes happy with me, or increases in happiness to me. If I do something evil, then God becomes angry at me or is less pleased with me. All of this show God moving in degrees of one emotion to the other, which would indicate that God is mutable.

I do believe that there are two reasons why such a view is misguided. The first reason, which is the weaker of the reasons, is that Christ is still incarnate and still God. The second reason, which I believe to be stronger, is that God is not like man, thus we’re using the wrong standard to explain God’s emotions. Read the rest of this entry »





Damascene Cosmology – Does God change his mind?

28 07 2010

One charge that can be brought against the Christian God (from here on I’ll simply say “God” and assume the “Chrisitan God” when saying God, unless otherwise specified) is that he appears to change his mind in Scripture, which would indicate that he is not immutable. Aside from changing his mind, we see that God regrets certain things, meaning that it’s possible that he did not foresee an action coming and therefore is within time or at least subject to have to react to time, in which case he is not immutable.

The first passage that critics can bring up is Genesis 6:6, which states that the Lord repented (or regretted) making humans because of their sin. The critic would say that by not having such foreknowledge of humans, God was unable to see that his creation would turn against him in such a horrible way. Thus, he had to react to humans and deal with them in a different way. He had to change how he dealt with humans; rather than walking with them or trying to send a prophet, he sent a flood. The important part of the argument is that God supposedly had to change how he dealt with humans, which would indicate a change in God.

The second passage critics could turn to is Exodus 32:14. In this passage, God has caught Israel sinning and threatens to wipe them out and restart with Moses. Moses intercedes on behalf of the Hebrews and God changes his mind and decides to stick with his original plan. The critic will point out that we have God saying one thing and then being convinced to do another. The critic will point to this as proof that God is possible of change and therefore applies to the idea of an infinite regress. Read the rest of this entry »





Damascene Cosmology – Does the Christian God Change? – Introduction

27 07 2010

The attention of the argument now turns away from trying to prove God to instead proving how the Christian God is not eradicated by St. John’s argument. As the Damascene Cosmological argument goes, anything that is mutable requires a creator. At this point, many critics of Christianity are quick to point out that the God of Christianity is mutable. They point to the fact that the Bible shows him changing his mind, having emotional reactions to human beings, creating out of a need, and then changing in the Incarnation.

If it can be shown that the God of the Bible changes then we must be open-minded enough to change our beliefs. It is unfair for the Christian to require the non-theist to be open-minded in considering the existence of God, but to remain close-minded in considering the existence of his own God. Therefore, if it can be shown that the Christian God changes, either the Damascene Cosmological argument is wrong or the God of the Bible does not exist.

What follows was no easy undertaking and was in fact much more difficult to write than the first part of this argument. I would make an argument for God changing, answer the argument, and find a retort to my own answer. I did this until I could go no further on each argument; I did not do this to solidify my beliefs, but rather to test them. I will say that while challenged, my beliefs withstood the test. I did not create any strawman and any critic of Christianity who would like to point out that the Damascene Cosmological argument contradicts Christianity should be pleased with the objections against Christianity I raise. Read the rest of this entry »





Short Homilies – On Creation

26 07 2010

Job sat there, having received counsel from his friends on why evil had befallen him. Job had lost his children, lost his servants, lost his home, lost his livelihood; everything that brought Job comfort was destroyed. Truly he was a broken man.

He cried out to God. He demanded to know why God would allow this. God responded in power. God reminded Job that He created this world and that He is in charge of it. He reminded Job that creation is His and that He is sovereign over it. Nothing occurs without His knowledge. Look at what He says to Job:

Who is this that darkens counsel by words without knowledge? Dress for action like a man; I will question you, and you make it known to me. Where were you when I laid the foundation of the earth? Tell me, if you have understanding. Who determined its measurements—surely you know! Or who stretched the line upon it? On what were its bases sunk, or who laid its cornerstone, when the morning stars sang together and all the sons of God shouted for joy?

Or who shut in the sea with doors when it burst out from the womb, when I made clouds its garment and thick darkness its swaddling band, and prescribed limits for it and set bars and doors, and said, ‘Thus far shall you come, and no farther, and here shall your proud waves be stayed’?

Have you commanded the morning since your days began, and caused the dawn to know its place, that it might take hold of the skirts of the earth, and the wicked be shaken out of it? It is changed like clay under the seal, and its features stand out like a garment. From the wicked their light is withheld, and their uplifted arm is broken.

Have you entered into the springs of the sea, or walked in the recesses of the deep? Have the gates of death been revealed to you, or have you seen the gates of deep darkness? Have you comprehended the expanse of the earth? Declare, if you know all this.

Where is the way to the dwelling of light, and where is the place of darkness, that you may take it to its territory and that you may discern the paths to its home? You know, for you were born then, and the number of your days is great!

Have you entered the storehouses of the snow, or have you seen the storehouses of the hail, which I have reserved for the time of trouble, for the day of battle and war? What is the way to the place where the light is distributed, or where the east wind is scattered upon the earth?

Who has cleft a channel for the torrents of rain and a way for the thunderbolt, to bring rain on a land where no man is, on the desert in which there is no man, to satisfy the waste and desolate land, and to make the ground sprout with grass?

Has the rain a father, or who has begotten the drops of dew? From whose womb did the ice come forth, and who has given birth to the frost of heaven? The waters become hard like stone, and the face of the deep is frozen.

Can you bind the chains of the Pleiades or loose the cords of Orion? Can you lead forth the Mazzaroth in their season, or can you guide the Bear with its children? Do you know the ordinances of the heavens? Can you establish their rule on the earth?

Can you lift up your voice to the clouds, that a flood of waters may cover you? Can you send forth lightnings, that they may go and say to you, ‘Here we are’? Who has put wisdom in the inward parts or given understanding to the mind? Who can number the clouds by wisdom? Or who can tilt the waterskins of the heavens, when the dust runs into a mass and the clods stick fast together?

Can you hunt the prey for the lion, or satisfy the appetite of the young lions, when they crouch in their dens or lie in wait in their thicket? Who provides for the raven its prey, when its young ones cry to God for help, and wander about for lack of food?

-       Job 38:2 -42

In all of this, our God answers in the affirmative. Out of nothing, God created all things. Within nothing, He spoke into the void and brought us into existence. From the dust of the earth, He made humans. He breathed life into us. And He holds ultimate power over everything.

We can learn the natural cycles of the earth, but we must remember these were instituted by God and are sustained by Him. This is the majesty of God in creation. We cannot look at a mountain peak without acknowledging His glory. We cannot look at a newborn child and ignore His image implanted within us. We cannot look at this world and deny He created and He is still in charge.

This is the beauty of God’s creation – that it is done out of His love for Himself and us.

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This was a scheduled post. I am currently out of town and subsequently have turned comments off since I cannot moderate or interact with commenters. If you have any questions, comments, or concerns about this post, please feel free to contact me.





Damascene Cosmology – Does the Damascene Cosmological argument prove the Christian God is the only God?

26 07 2010

Some might be quick to point out that the Damascene Cosmological argument doesn’t necessarily prove the Christian God. They would say that I have wasted my time in trying to prove my faith because all I have proven is that “a god” exists, but this doesn’t give me specific details as to what type of God he (or she, or it) might be. Shockingly enough, I have run into quite a few atheists who feel that this is an adequate reply to any cosmological argument. “Well you haven’t proven the Christian God exists” they say as they smile, sit back, and fold their arms.

I would tend to agree with the atheists on this point; the Damascene Cosmological argument does not prove the existence of the Christian God. However, I believe that Christians are justified in using the Damascene argument for the following reasons: Read the rest of this entry »





Damascene Cosmology – The First Premise: All things are either created or uncreated

20 07 2010

The First Premise – “All things are either created or uncreated”

The first premise in the Damascene Cosmological argument is that all things are either created or uncreated. This is a premise that most people should be able to accept. Even naturalists agree upon this premise with their acceptance that energy is uncreated.

The idea that something could both be non-created and non-uncreated is a logical impossibility. If something exists, then it was either created or has always existed. There is no middle ground on the first premise.

However, the first premise does lead to two sub premises, namely that if something is created, it is mutable (that is, changeable) and if it is uncreated it is immutable (that is, unchangeable). Thus far, little controversy would arise over such a claim. The controversy begins when the Damascene claims that the opposite of these claims is also true, that if something is mutable then it is created (and therefore requires a creator) and if something is immutable then it does not require a creator.

Some would like to point out that something might be changeable, but this does not mean it requires a creator. In other words, the naturalist would argue that some things that change require creators while some things that change do not require creators; they have simply always changed. Others would argue that even if God is immutable, He requires a creator. One of the famous sophomoric responses to, “God is the first cause” is, “Well then who caused God?” Though easily refuted, I will deal with it once we come to the second sub-premise.

For now, I must deal with the idea that all things that are changeable are created and that a creator is needed because an infinite regress of events is impossible.

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This was a scheduled post. I am currently out of town and subsequently have turned comments off since I cannot moderate or interact with commenters. If you have any questions, comments, or concerns about this post, please feel free to contact me.