You have proved one of my main points for me perfectly:
And yet, the basis for your entire argument is essentially that if God's "nature" compels him to act in a certain way, than, man's "nature" MUST similarly compel him to act in certain ways.
Man's "will" is no different in capacity than God's "will".
That is the assumption you have to make, but it also traps you when men do that which is right.
Because God has no capacity to deliberate between right and wrong, and yet man does....
thus, at minimum, man's will, and subsequently, his capacity for "choice" and "choosing" is by default, inherently distinct from God's...
However, you are also forced to suggest that all "choices" are simply causally necessitated by that pre-existing nature. Which defines how God's will works in your schema.
Your arguments are self-defeating.
That's funny! I saw the same thing (Biblicist not seeming to understand the differences in nature between God and man) and came on to point out how ridiculous his arguments was, but you practically took the words out of mouth with that post.
Get a clue why you are messed with that argument up Biblicist:
Aseity and The Doctrine of Divine Simplicity – What of the Creature?
09-22-2013, 11:01 PM
Aseity:
A character of God that is not fully navigable to our minds. Before the beginning of our creation or time God was. Unlike creation, God is self-existent, uncaused, and independent.
The term aseity comes from the Latin phrase meaning “from or by oneself.” In the theological literature, the term designates a divine attribute by which God is “whatever he is by his own self or of his own self.”
God does not owe his existence to anything or anyone outside himself, nor does he need anything beyond himself to maintain his existence.
The term aseity expresses being self-contained, self-existent, self-sufficient, and independent.
God’s attributes are not abstract qualities that God happens to exemplify they are identical to God himself.
Aseity is the property by which a being exists of and from itself. A Christian understands that these properties can belong only to God. God has within Himself His own reason of existence, Who is for Himself His own exemplary and final cause.
The Doctrine of Divine Simplicity (DDS):
“In theology, the doctrine of divine simplicity says that God is without parts. The general idea of divine simplicity can be stated in this way: the being of God is identical to the "attributes" of God. In other words, such characteristics as omnipresence, goodness, truth, eternity, etc. are identical to God's being, not qualities that make up that being, nor abstract entities inhering in God as in a substance.” ~ Wiki
In Christian theism (to be accurate "Classical theism"), God is simple, not composite, not made up of thing upon thing. In other words, the characteristics of God are not parts of God that together make up God. Because God is simple, God is those characteristics; for example, God does not have goodness, but simply is goodness. For typical Christian theologians, divine simplicity does not entail that the attributes of God are indistinguishable to thought. It is no contradiction of the doctrine to say, for example, that God is both just and merciful. Thomas Aquinas, for instance, in whose system of thought the idea of divine simplicity is central, wrote in Summa Theologica that because God is infinitely simple, God can only appear to the finite mind as infinitely complex. ~Wiki
God is His own cause of being. His attributes are His own. His being of wisdom, power, holiness, justice, goodness, love, and truth are concrete, personal and describe the whole Nature of God and He is Unchanging. Nothing that is in Him did not come from Him and He is “simply” the complete cause of who He is.“God is what he has. As identical to each of his attributes, God is identical to his nature. And since his nature or essence is identical to his existence, God is identical to his existence. This is the doctrine of divine simplicity (DDS). It is represented not only in classical Christian theology, but also in Jewish, Greek, and Islamic thought. It is to be understood as an affirmation of God's absolute transcendence of creatures. God is not only radically non-anthropomorphic, but radically non-creaturomorphic, not only in respect of the properties he possesses, but in his manner of possessing them. God, we could say, differs in his very ontology from any and all created beings.”
Stanford Encyclopedia of Philosophy, William F. Vallicella
The Creature:
OTOH, God caused creation to be and in doing so He divinely designed creatures who were made in His likeness and image which were placed into time and space. We have certain attributes that we were designed with which we cannot change either but we also have other attributes or parts of us which obviously do change, our bodies, minds and even spirit may change. And because of our disobedience though the attribute we were given, we gained knowledge and because of that went from life to death and are dependent upon our Creator to make us His adopted children through being reborn in the Spirit of Christ or to be separated from our Creator forever.
Since our nature is subject to change and will die all men in creation are commanded by their Creator to repent of their ways, believe in Christ and to follow Him so that they may live. Our cause was not Aseity but an Unchanging Loving God and by being created by Him we have parts and are subject to change.
You might say that man would have to fit into a Doctrine of Humanistic Complexity.
http://www.baptistsymposium.com/for...e-of-divine-simplicity-–-what-of-the-creature