podcast 226 – Biblical Words for God and for his Son Part 3 – post-biblical uses of biblical words, and new words
Did you know that “Trinity” has long been an ambiguous term?
Did you know that “Trinity” has long been an ambiguous term?
Rebutting a slanderous and careless “review” by a blogger.
Is Jesus referred to as “God” in the Bible, and if so, does this mean that Jesus is the one God himself?
If God made us to form true beliefs, why do we form false beliefs?
Should everyone know these truths?
Is compatibilism about human freedom the key to defending Calvinism?
“Of myself, I can do nothing.” Is this claim about Jesus’s self/person, or only about his “human nature”?
Do we need reconciliation to God, while he doesn’t need reconciliation to us?
Does God’s justice demand that he can’t forgive unless he gets full payment for sin?
Did Christ die in order to display God’s love for us, rather than his wrath towards us?
Did God punish Jesus on the cross with the punishment due us all?
What must I do, or what must I believe, to be saved?
What, according to Dr. Sanders, is the crisis in contemporary trinitarian systematic theology, when it comes to the Bible?
The real question, I think, is whether or not this idea about “God” is consistent with biblical teaching.
“The Gospel is Trinitarian.” What does this mean, and is it both true and non-trivial?
What Origen actually says vs. what trinitarians wish that he’d said.
Kimel lampoons the biblical unitarian historical narrative, and urges that Irenaeus is a big problem for it.
Synopsis: I’m not Eastern Orthodox, so am incompetent to discuss the Trinity, and I’m somehow missing the whole point.
A concise and clear case that the NT authors held a unitarian theology.