Why My New Christianity Is the Truest Religion in the World Today, I
The God I identify in my New Christianity is based on dialectical thinking. This form 
of thinking produces the truest knowledge of God, the universe and life. This truest knowledge emerges from a monotheistic God, who is viewed as a oneness that unifies all maximally different concepts. Such concepts form perfected symbolic language. When I seek knowledge of God, I develop simultaneously a more perfect symbolic language. With such a symbolic language, I can reveal truths about the unchanging contents of a monotheistic God by using phenomena of things that exist in the world in which we live. Studying the phenomena of things are suggested in the Bible at Rom. 1:20.
Thus, if I say that all things in our world are finite, I can reveal the origin of all finite things by identifying a concept that is maximally different from the concept ‘finite.’ Since the maximal difference of finite is infinite, I can say that God must be an infinite thing who creates all finite things.
Note. God’s infinity is not the ‘bad infinity’ used by mathematicians. The bad infinities of mathematicians are finite infinities. God’s infinity is permanent and does not change as finite infinities change. Here, we find another pair of opposites, permanence and change. God unifies them. Thus, God must be a permanent thing who creates all changing things.
If two finite things, for instance, two snow flakes, are never identical in our finite world, we have found another pair of opposites that God unifies. So, in the phenomena of snow flakes, one finds only different snow flakes. Thus, God must be an identical thing who creates all different things. However, God’s identity does not mean that God is two different things. God’s identity means that God’s oneness appears to us minimally as a threeness. This minimum is the way our mind works with any discursive symbolic language. I discuss this threeness in Part IIb of my book. Thus, a minimum of three concepts of a symbolic language are needed by the human mind before an investigated thing can be identified. This threeness of God’s oneness is expressed by us as one-equality-union, which is the scientific version of the Christian Trinity.
When one finds the same phenomena in all things, these phenomena are necessary to all things. But when one finds phenomena in some things but not in all things, the discovered phenomena are contingent things and cause the differences of things in the universe.
of thinking produces the truest knowledge of God, the universe and life. This truest knowledge emerges from a monotheistic God, who is viewed as a oneness that unifies all maximally different concepts. Such concepts form perfected symbolic language. When I seek knowledge of God, I develop simultaneously a more perfect symbolic language. With such a symbolic language, I can reveal truths about the unchanging contents of a monotheistic God by using phenomena of things that exist in the world in which we live. Studying the phenomena of things are suggested in the Bible at Rom. 1:20.Thus, if I say that all things in our world are finite, I can reveal the origin of all finite things by identifying a concept that is maximally different from the concept ‘finite.’ Since the maximal difference of finite is infinite, I can say that God must be an infinite thing who creates all finite things.
Note. God’s infinity is not the ‘bad infinity’ used by mathematicians. The bad infinities of mathematicians are finite infinities. God’s infinity is permanent and does not change as finite infinities change. Here, we find another pair of opposites, permanence and change. God unifies them. Thus, God must be a permanent thing who creates all changing things.
If two finite things, for instance, two snow flakes, are never identical in our finite world, we have found another pair of opposites that God unifies. So, in the phenomena of snow flakes, one finds only different snow flakes. Thus, God must be an identical thing who creates all different things. However, God’s identity does not mean that God is two different things. God’s identity means that God’s oneness appears to us minimally as a threeness. This minimum is the way our mind works with any discursive symbolic language. I discuss this threeness in Part IIb of my book. Thus, a minimum of three concepts of a symbolic language are needed by the human mind before an investigated thing can be identified. This threeness of God’s oneness is expressed by us as one-equality-union, which is the scientific version of the Christian Trinity.
When one finds the same phenomena in all things, these phenomena are necessary to all things. But when one finds phenomena in some things but not in all things, the discovered phenomena are contingent things and cause the differences of things in the universe.
posted by George Shollenberger @ 2:30 PM
0 Comments:
Post a Comment
<< Home