Originally posted by thesonofsaulSure, the debate should be over whether "proper" means "rationally warranted" or "in accord with the poster's preconceptions".
For those people interested in understanding the above post, "imputations" means attributes or characteristics. It's good to have a proper understanding of these things.
That reminds me. When you say "proper," do you mean felicitous, or puritanical?
Originally posted by thesonofsaulthey have webster dictionarys online
For those people interested in understanding the above post, "imputations" means attributes or characteristics. It's good to have a proper understanding of these things.
That reminds me. When you say "proper," do you mean felicitous, or puritanical?
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Originally posted by FreakyKBHdoes a proper understanding of the 'spiritual imputations' include whether they are simply a delusion, creations of the human mind when faced with something it doesn't understand? for there to be understanding of 'the justice and righteousness of god' then you first have to assume the existance of god and that if it does exist that it is just and righteous. I don't think we're there yet.
This thread will delineate the spiritual imputations and pursue their importance toward the proper understanding of the justice and righteousness of God.
To impute is to ascribe, reckon, or credit. When we speak of the imputations of God, we are considering functions of the justice of God.
Imputations fall into two categories: real and judicial. A real imputation simply credits to a person that which belongs to him, antecedently his own. As such, there exists affinity between what is received and the one receiving it. Real imputations must have somewhere to go; they cannot fall randomly without an intended target. A real imputation must always have a home.
Judicial imputations occur where affinity does not exist. The person thus receiving does not antecedently possess on his own what he is being given. Because a home does not exist for that which is being imputed, further judicial action must rectify the lack of affinity, and this comes in the form of immediate pronouncement of a verdict. That verdict is either cursing or blessing.
There exists five salvation-related imputations, three of which are real with two judicial. Knowing these imputations makes it possible to understand why having justice as our point of contact with God is the best possible arrangement.
It is also very (ecstremely) comforting to know that we cannot create a problem that God hasn't already solved. When we finally realize that our sins have nothing at all to do with our condemnation, it becomes possible to understand God's principles and functions.
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Originally posted by FreakyKBHBut the problem with the whole thing is that it assumes as a starting point that god exists. So the question you have to ask first is 'is there a god/gods/supernatural?’ the answer so far is absolutely no evidence for and considerable evidence against god. To go from that point to debating the characteristics of something, which the vast body of evidence suggests, does not exist, seems to be a vast waste of time. If you want to debate morals and 'justice' then have the guts to debate your own morals and justice based on their own merits instead of backing them up by saying that they are instructions from an all powerful and infallible deity. God is in the image of man because god only exists as a fictional construct of the human mind. A child like delusion used to explain the unexplained and to justify what you don't have the skill to justify by other means. God is the imaginary friend of societies youth, and it's about time society grew up. Children create imaginary friends who they blame for misdoings they perpetrate, as they have not yet learned to take responsibility for, so they pass the buck to some imaginary being that can't be punished. Religion is simply the adult version of this buck pass.
To impute is to ascribe, reckon, or credit. When we speak of the imputations of God, we are considering functions of the justice of God.
Imputations fall into two categories: real and judicial. A real imputation simply credits to a person that which belongs to him, antecedently his own. As such, there exists affinity between what is received and th to do with our condemnation, it becomes possible to understand God's principles and functions.
Every member of the human race is involved with the first imputation, as it begins at the moment of physical birth. Soul life is imputed by God to the biological life of the fetus, thus creating human life. As shown in an earlier thread related to where life comes from (see, "Who Give(s) Life?" from earlier this spring), there is a distinction between biological life and soul life. The former begins at conception and is responsible for the transmission of the sin nature. Soul life is created by God at birth, imputed to the biological life and is the means of transmitting the human soul. These two properties together result in a physically alive human being.
While in the womb, the fetus is mother-dependent and as such, often moves in sympathy with the mother. Howver, only God can create a human being and He does so personally with each birth.
When the fetus emerges from the womb, the first imputation occurs. The 'breath or spark of life,' neshamah, or soul life, begins human life. This word is the same word used in Gen 2:7, when God breathed into the nostrils of Adam and God personally imputes each soul to every human being (see Isa. 57:16).
As with Adam, as in Isaiah's day, as well as in Job's and so through to today, God's purpose in imputing the soul has always been the same: for our happiness and blessing.