Quote:
|
If the only requirement for salvation and to achive closeness to this ever pure god is belife in christ how come your nature doesnt change when you become a christian. In other words god is so pure he can not assosiate with impure beings and due to the everlasting nature of sin we could not be close to god but after belife in christianity that nature remains therefore god would still not be approacable as he would still be pure and we would still be sinners.
|
when a soldier gives his life to save some one he literally saves flesh and blood. in christianity jesus' murder on the cross did not save flesh or blood and neither did it kill sin.
god in christianity is appeasing himself by USING his DEEDS which he had done to himself through roman hands. your're free because god was appeased/pleased by his own deed.
another problem jesus' 'sacrifice' raises is,
The death of the flesh has nothing to offer the world of the spirit.
how does the death of the flesh alter the world of the spirit? And how does the death of the flesh effect the world of the flesh? This is the part of the passion narrative which makes absolutely no sense. We return back to the idea of the sacrificial goat; if you sacrifice a goat to God, as stated in Leviticus 16, what does that death accomplish? How is the decay of matter effecting the outside world? How is that same decaying matter interacting with the world of the spirit? What influence can that possibly have and, more importantly, why would you want that action–the decay of matter–to be your link to something supremely amazing?
they say that the pharisee's were the manipulators of the law, but what about the suicide of the man god?
quote:
Hence, the sinner is pardoned, released from all liability to penal suffering, when Christ became his substitute,
but is left in his criminal and polluted state; morally corrupt, but not liable to-the divinely ordained consequence of his corruption! At enmity against God, yet not liable to the consequences of that state of enmity. Such a state of things, it is self-evident, is impossible in the sphere of either physical or moral law. It would be possible only in the sphere of human law, and possible here only because of the inherent weakness of human law. Thus, a man commits a malicious murder, is indicted and tried by the proper court; but, by the bribery or death of witnesses, or by corrupting the court, he procures a verdict of acquittal, and is set free. This verdict operates as a barrier against subsequent prosecution and punishment. This is exactly the state in which substitutionary satisfaction puts all for whom Christ died. His death absolutely delivers from "reatus poena," but leaves them in the meshes of "reatus culpae," from which, however, they are at some indefinite time to be wholly or in part relieved .