Happiness

  Whether Christ's passion is to be attributed to His Godhead? Aquinas’ reply 1: T he Lord of glory is said to be crucified, not as the Lord of glory , but as a man capable of suffering. My reply to Aquinas: saying the Lord of glory has the capacity of suffering then makes the Lord of glory as being potentially able to suffer. But according to Aquinas, God has no potency. Therefore, this reply of his is inconsistent with what he says elsewhere. Aquinas reply 2: Christ's death being, as it were, God's death"—namely, by union in Person—"destroyed death"; since He who suffered "was both God and man . For God's Nature was not wounded, nor did It undergo any change by those sufferings." My reply: Maybe what Aquinas meant is that God and man considered conjunctively suffered, but God, considered apart from man, didn’t suffer. But this is confusing. Is Jesus God? Yes. Did Jesus suffer? Yes. Can God suffer? No. This is outright contradictory. If Aq...

  What is the basic First Way argument from Aquinas for God’s existence? Consider a series of causes between different members; one member causes another, another causes another and so on and so forth.  Now consider where causation is derived from. Is it from any single member who has the causal power per se (or intrinsically, apart from another member giving it causation)? If causation is not from any single member who has the causal power per se , then no causal power can exist. For example, consider that member m has its causal power from m1 and m1 has its causal power from m2, and so on and so forth. Which member in the series has the causal power per se ? None? Then no causation exists. But clearly causation exists. So, to explain the clear existence of causation, one must posit a member which has causation per se . This is to be understood as God. Some may say Aquinas’ argument does not work because causation just goes on to infinity between the infinite members. ...

  The framework analysis of Genesis says that the first three days are days of creation and separation whereas the last three days are days of adorning.  How is it that the first three days are days of creation and separation? Well, the first day is where day/night is created and separated. The second day is where the higher water is separated from the lower water, giving rise to the sky and sea. The third day is where the sea is separated, giving rise to the land. These three first days are days of creation and separation. The next three days are days of adorning. The fourth day is where God adorns the first day’s  day/night separation with the sun, stars, and moon. The fifth day is where God adorns the second day’s sky and sea with birds and fish. The sixth day is where God adorns the third day’s separation of the water giving rise to land with a human and animals. Moreover, Aquinas says that the number six being the day in which creation is completed is significant bec...