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Bart Goddard wrote:
>
> > I know He was crucified for ME because I believe
> > what He has said to me in Scripture.
>
This is a very poorly structured sentence.
>
> Right. This sums up your error. Jesus died for you
> because He knew in advance that you would believe in
> Him. In other words, you're superior to all those
> folks who Jesus knew wouldn't believe in Him.
>
Bart, I understand what you are driving at. AND, I would agree with
you! But only under one condition. (Ah, always a catch.) That man is
truly autonomous in nature and we define god after Plotinus.

"There must indeed be some principle above Intelligence; for
Intelligence does indeed aspire to be one but it is not one,
possessing only the form of unity. . . What is above Intelligence is
Unity itself, an incomprehensible miracle of which it cannot even be
said that it is essence, lest we make of it the attribute of something
else and to whom no name is suitable. If however he must be named, we
may indeed call him in general, Unity, but only on the preliminary
understanding that he was not at first something else, and then only
later became unity. That is why the One is so difficult to understand
in himself; he is rather known by his offspring; that is, by Being,
because Intelligence leads up to Being."

In this Plotinus gives us the self-sufficient first principle of his
philosophy. This first principle is altogether beyond the reach of
reasoning. Yet reason says that the ultimate principle must be this
super rational sort of thing. Nothing can be said of the first
principle. Yet it must be the source of all explaination of man and
the cosmos.

Over against this comprehensive man-centered philosophy of Plotinus
stands the comprehensive Christ-centered philosophy of Augustine
(though even he does not adequately separate himself from either
Platonianism or Plotinus). Yet for all the man concssion Augustine
makes, mostly in his early work yet still retaining remnants in his
later work, to the man-centered principle of Plotinus it remains true
that basically and most consistently in Auggie's later writings, he
comes to an understanding of the absolute distinction between the two
principles and makes the triune God of the Scriptures the final
reference point of his whole philosophy of history. The beginning, the
development, and the consummation of the "City of God" stands under the
sign of the sovereign grace of God to man in Christ.

There is so much more to this but I haven't the time........

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