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originally posted by: wisvol
a reply to: akushla99
OP title is misleading. Genesis 1:26 does not say - Let ME make man in MY image.
Never encountered a royal "we" before, have we?
Same book insists on unity of same character.
originally posted by: wisvol
a reply to: vethumanbeing
Oh, now I get it. Carry on, good luck
originally posted by: wisvol
a reply to: akushla99
I concur and wish to add:
Multiple personalities of aspects of personality are common to all: ordering one's aspects of personality is an art recommended by Montaigne and the stone masons of Delphos as "gnothi seauton" to transliterate.
Enlightenment is nothing more than delegating the aegis to that aspect most benevolent and loving.
I'll give you my personal guess then:. God is by itself (maybe lonely, as per Indian Indian and American Indian accounts of genesis): "we" and "I" at this point mean the exact same
wisvol: God makes sapiens sapiens, whom he'd like to not have opinions on good and evil and eternal life (the two trees in the garden of Eden man wasn't supposed to eat the fruits of) to have them differ a tad.
wisvol: There now is a difference between "I" and "we", contemporary royalty likes to remember this to feel godly: royal "we"
God is not lonely as has billions of life forms it allowed to be; exist as ITS proxy (describe Itself to Itself). It was not lonely; just curious.
originally posted by: wisvol
a reply to: vethumanbeing
God is not lonely as has billions of life forms it allowed to be; exist as ITS proxy (describe Itself to Itself). It was not lonely; just curious.
I'd explain "chronological", but it has "logical".
Ask an Egyptian about it
God is not lonely as has billions of life forms it allowed to be; exist as ITS proxy (describe Itself to Itself). It was not lonely; just curious.
vhb:
God is not lonely as has billions of life forms it allowed to be; exist as ITS proxy (describe Itself to Itself). It was not lonely; just curious.
jhill76: Maybe another that was with God before all, posed a question, thus the ripple effects of said question.
What does God created mankind in his own image mean
originally posted by: glend
Are we like God. If so what is God.
originally posted by: BigBrotherDarkness
a reply to: glend
Hell hath no fury... like women scorned.
originally posted by: vethumanbeing
originally posted by: jhill76
a reply to: vethumanbeing
vhb:
God is not lonely as has billions of life forms it allowed to be; exist as ITS proxy (describe Itself to Itself). It was not lonely; just curious.
jhill76: Maybe another that was with God before all, posed a question, thus the ripple effects of said question.
I may not have been clear/how can one be on such an esoteric topic: "God is an entity figure/form" man invented (in Mans own image of itself in order to relate to a very hard concept) to describe the Absolute Oneness that is a nebulous/binary being attempting to manifest. This Being is not in form but just an idea. In IT's wisdom/will was able to create matter that could think; function as a human. Crazy fun creativity. I know I am this Being particularized on a much smaller scale is all. I am a part of it; I describe its intent by existing and in so knowing this am also able to validate It's own existence. I exist/therefor so does my Creator as well as I am living proof.
PHILOSOPHY
The Greek word phi¡lo¡so¡phiĘša means, literally, âlove of wisdom.â In modern usage the term relates to human endeavors to understand and interpret through reason and speculation the whole of human experience, including the underlying causes and principles of reality.
The Greek words for âphilosophyâ and âphilosopherâ each occur only once in the Christian Greek Scriptures. (Col 2:8; Ac 17:18) Evidently when Paul wrote to the congregation at Colossae in Asia Minor, some there were in danger of being affected by âthe philosophy and empty deception according to the tradition of men.â Greek philosophies were then quite prominent. But the context of Colossians 2:8 shows that of special concern to Paul were Judaizers who were trying to bring Christians back to observing the Mosaic Law with its required circumcision, festival days, and abstinence from eating certain foods. (Col 2:11, 16, 17) Paul was not opposed to knowledge, for he prayed that Christians be filled with it. But, as he showed, one must appreciate the role of Jesus Christ in the outworking of Godâs purpose in order to obtain true wisdom and accurate knowledge. (Col 1:9, 10; 2:2, 3) The Colossians were to look out lest perhaps someone with persuasive arguments carry them off as prey through a human way of thinking or outlook. Such a philosophy would be part of âthe elementary things [stoi¡kheiĘša] of the world,â that is, the principles or basic components and motivating factors of the world, âand not according to Christ.ââCol 2:4, 8.
When in Athens Paul had an encounter with âthe Epicurean and the Stoic philosophers.â (Ac 17:18) They termed the apostle a âchatterer,â using the Greek word sper¡mo¡loĘšgos, which literally applies to a bird that picks up seeds. The word also carries the thought of one who picks up scraps of knowledge and repeats such without order or method. Those philosophers disdained Paul and his message. Basically the Epicurean philosophy was that the obtaining of pleasure, particularly mental pleasure, was the chief good in life (1Co 15:32); though it acknowledged gods, it explained these as being beyond human experience and concern. The philosophy of the Stoics stressed fate or natural destiny; one should be of high virtue but strive for indifference to pain or pleasure. Neither Epicureans nor Stoics believed in the resurrection. In his speech before such men, Paul highlighted the relationship and accountability of the individual to the Creator and connected therewith Christâs resurrection and the âguaranteeâ this provided men. To Greeks asking for âwisdomâ the message about Christ was âfoolishnessâ (1Co 1:22, 23), and when Paul mentioned the resurrection, many of his hearers began to mock, although some became believers.âAc 17:22-34.
In his inspired letters Paul emphasized a number of times that the wisdom and falsely called knowledge of the world is foolishness with God and is to be avoided by Christians.â1Co 1:18-31; 2:6-8, 13; 3:18-20; 1Ti 6:20.
How does God view the âwisdomâ offered by human philosophy?
1 Cor. 1:19-25: âIt is written: âI will make the wisdom of the wise men perish, and the intelligence of the intellectual men I will shove aside.â Where is the wise man? Where the scribe? Where the debater of this system of things? Did not God make the wisdom of the world foolish? For since, in the wisdom of God, the world through its wisdom did not get to know God, God saw good through the foolishness [as it appears to the world] of what is preached to save those believing. . . . Because a foolish thing of God [as the world views it] is wiser than men, and a weak thing of God [as the world may see it] is stronger than men.â (Such a viewpoint on Godâs part is certainly not arbitrary or unreasonable. He has provided in the Bible, the most widely circulated book in the world, a clear statement of his purpose. He has sent his witnesses to discuss it with all who will listen. How foolish for any creature to think that he has wisdom greater than that of God!)