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Originally posted by sglr
The prophetic warning of Jonah had an implied condition

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Originally posted by sglr
Your group seems to make the leap in judgment that God's "changing his mind" implies he can make a mistake

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Originally posted by sglr

John,

Do you also believe that God proshesied future events, foretelling them through the OT Prophets?

Thanks,
SGLR

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Originally posted by sglr

John,

Happy to hear your answer is yes. I was just curious.

Thanks,
SGLR

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That's good that you replied. (The negatives can be left off, for my preference though.)

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Originally posted by sglr
Do you believe that, at times or always, man is sovereign over God?

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Originally posted by PotOnWheel

HERE'S ANOTHER ISSUE!

HOW COULD CHRIST "BECOME SIN" AS THE BIBLE SAYS?


(This answer is 6th century.)



[quote]MAXIMUS THE CONFESSOR
...
.....................................................

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Originally posted by Selah

No one has time to read all that. How about just posting the link?

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Originally posted by PotOnWheel

HOW COULD CHRIST "BECOME SIN" AS THE BIBLE SAYS?

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Therefore the Lord did not know "my sin",

that is, the mutability of my free choice. Neither

did he assume nor become my sin. Rather, he became

the "sin that I caused"; in other words, he assumed

the corruption of human ^ nature that was a consequence

of the mutability of my free choice. I For our sake he

became a human being naturally liable to passions, and

used the "sin" that I caused to destroy the "sin"

that I commit.

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Originally posted by John Earp

Anyway, that is where my "negatives" were coming from in my former post.

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Originally posted by PotOnWheel

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Originally posted by PotOnWheel

HOW COULD CHRIST "BECOME SIN" AS THE BIBLE SAYS?

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HERE'S AN ENTRY POINT, SELAH!

...
I CAN'T THINK OF A MORE VITAL, AND PERSONALLY
INTERESTING TOPIC IN THE UNIVERSE!

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Originally posted by Selah

(shhhhh)

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Originally posted by PotOnWheel

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MAXIMUS THE CONFESSOR
ad thalassium 42

On Jesus Christ, the New Adam Who "Became Sin"

(CCSG 7:285-289)

In turn, just as through one man, who turned voluntarily from the good, the human nature was changed from incorruption to corruption to the detriment of all humanity, so too through one man, Jesus Christ, who did not voluntarily turn from the good, [ 287] human nature underwent a restoration from corruption to incor­ruption for the benefit of all humanity.2

. . .

Just as in Adam, with his own act of freely choosing evil, the com­mon glory of human nature, incorruption, was robbed-since God judged that it was not right for humanity, having abused free choice, to have an immortal nature-so too in Christ, with his own act of freely choosing the good, the common scourge of our whole nature, corruption, was taken away. At the resurrection of Christ, human nature was transformed into incorruption because his free choice was immutable. For God judged that it was right for man, when he did not subvert his free choice, once again to recover an immortal nature. By "man" here I mean the incarnate Logos in virtue of the fact that he united to himself, hypostatically, the flesh animated by a rational soul. For if the deviance3 of free choice introduced passibil­ity, corruptibility, and mortality in Adam's nature, it only followed that in Christ, the immutability of free choice, realized through his resurrection, introduced natural impassibility, incorruptibility, and immortality.

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Originally posted by PotOnWheel

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Originally posted by PotOnWheel

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MAXIMUS THE CONFESSOR
ad thalassium 42

On Jesus Christ, the New Adam Who "Became Sin"

(CCSG 7:285-289)


And it is by virtue of his assumption of this natural passibility that he became sin for our sake, though he did not know any deliberate sin because of the immutability of his free choice. Because his free choice was incorruptible, he rectified our nature's liability to passions and turned the end of our nature's passibility which is death into the beginning of our natural transformation to incorruption. In turn, just as through one man, who turned voluntarily from the good, the human nature was changed from incorruption to corruption to the detriment of all humanity, so too through one man, Jesus Christ, who did not voluntarily turn from the good, human nature underwent a restoration from corruption to incorruption for the benefit of all humanity.

Therefore the Lord did not know "my sin", that is, the mutability of my free choice. Neither did he assume nor become my sin. Rather, he became the "sin that I caused"; in other words, he assumed the corruption of human nature that was a consequence of the mutability of my free choice. I For our sake he became a human being naturally liable to passions, and used the "sin" that I caused to destroy the "sin" that I commit. Just as in Adam, with his own act of freely choosing evil, the com­mon glory of human nature, incorruption, was robbed-since God judged that it was not right for humanity, having abused free choice, to have an immortal nature-so too in Christ, with his own act of freely choosing the good, the common scourge of our whole nature, corruption, was taken away. At the resurrection of Christ, human nature was transformed into incorruption because his free choice was immutable. For God judged that it was right for man, when he did not subvert his free choice, once again to recover an immortal nature. By "man" here I mean the incarnate Logos in virtue of the fact that he united to himself, hypostatically, the flesh animated by a rational soul. For if the deviance of free choice introduced passibil­ity, corruptibility, and mortality in Adam's nature, it only followed that in Christ, the immutability of free choice, realized through his resurrection, introduced natural impassibility, incorruptibility, and immortality.

Hence the mutation of human nature over to passibility, cor­ruption, and death is the condemnation of Adam's deliberate sin. Man was not created by God in the beginning with such a corrupted nature; rather, man invented and knew it since he created deliberate sin through his disobedience. And clearly condemnation by death is the result of such sin. Yet the Lord took on this very condemnation of my deliberate sin, that is to say, the passibility, corruptibility, and mortality of our nature. He became the "sin" that I caused, in terms of the passibility, corruptibility, and mortality, and he sub­mitted voluntarily to the condemnation owed me in my nature, even though he himself was blameless in his freedom of choice, in order to condemn both my deliberate "sin" and the "sin" that befell my nature. Accordingly he has driven sin, passion, corruption, and death from human nature, and the economy of Christ's philan­thropy on my behalf has become for me, one fallen through disobe­dience, a new mystery. For the sake of my salvation, Christ, through his own death, voluntarily made my condemnation his own, thereby granting me restoration to immortality.

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Originally posted by feelinahole

Anything more than a paragraph that is not your own isn't worth reading.

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"Incarnation"
http://www.oca.org/pages/orth_chri/Orthodox-Faith/Doctrine/Incarnation.html

• CALVIN VS THE ICON
  http://www.liturgica.com/html/litPLitCalvin.jsp?hostname=null



• ICONOGRAPHY AND WORSHIP
  http://www.liturgica.com/html/litEOLitIcon.jsp?hostname=null



and of interest to those who like Robert Webber:

• An Evangelical and Catholic Methodology by Robert E. Webber
  http://www.liturgica.com/html/litPLitEvangelical.jsp?hostname=null

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Originally posted by John Earp

Hi PoW,

"The negatives" are meant only as an observation that in my past attempts at discussion with you...

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