Posts Tagged ‘Empiricism’

What Is The Philosophy Of A Free Society?

Listen to complete sermon 12/27/09

What is the Philosophy of a Free Society?

Can you provide either a coherent foundation for a free society or a coherent description of a free society? We cannot defend the principle of freedom because we do not know the contents of freedom. Jesus said in John 8:32,

Joh 8:32 And you shall know the truth, and the truth shall make you free.”

It is so tragic that we are living in a country where we are losing our freedoms every day and moving toward totalitarianism and we do not have leaders that are teaching us the nature of freedom or how to defend it or maintain it. You will never learn about God’s philosophy of freedom in an American school system.

Purpose: To learn from Scripture the Philosophy of a Free Society

1. We started a series titled, “The Five Fundamentals of Christianity.  These five fundamentals are

(1) Scripture Alone (2) Christ Alone (3) Grace Alone (4) Faith Alone (5) To the Glory of God Alone

2. We want to look at Scripture Alone today as the foundation on which a free society is created.

The first question for every leader of a free society to ask is, “What is truth?”

The Trinity

The Trinity

Gordon H. Clark

In the New Testament the three Persons are clearly portrayed, and the people of God in this age must face the problem of how the three can be one and the one three. The Old Testament is by no means abrogated. We are not polytheists or tri-theists, but monotheists; and Gregory of Nazianzen well said, “I cannot think of the one, but I am immediately surrounded with the splendor of the three; nor can I clearly discover the three but I am suddenly carried back to the one.” Christians are monotheists and Trinitarians. As Calvin (Institutes, I, xiii, 2) said, “While he declares himself to be but One, he proposes himself to be distinctly considered in Three Persons, without apprehending which, we have only a bare empty name of God floating in our brains, without any idea of the true God.”

For this very reason it seems that Calvin overdoes his warnings against vain curiosity. No doubt some people waste time in idle curiosity; but they must be few in number, for the general populace spends very little time considering the Trinity or any other part of Christianity. Of course, it is also true that all of us make mistakes in our theology. No one is in errant. Therefore, as Calvin says, we should be prudent, careful, and reverent. We must consider every doctrine, not the Trinity only, from every angle. We must ask: Is our exegesis correct? Are our summaries as complete as required? Are our inferences valid? But with all due caution, it still seems that modern man should be urged to be more curious about the faith, rather than less.

The Cosmological Argument

The Cosmological Argument

Gordon H. Clark

Thomas Aquinas rejected the Platonic cast of Augustine’s theology and based his thought on Aristotle. Therefore he had no time for the ontological argument, but reconstructed the cosmological argument. To refer again to the question of knowledge, the difference between these two arguments is basically a difference in epistemology: For Augustine it was not necessary to start with sensory experience, for one could go directly from the soul to God; but Aquinas wrote, “The human intellect …. is at first like a clean tablet on which nothing is written” (Summa Theologica I, Q:97, 2). It is sensation that writes on the tabula rasa. The mind has no form of its own. All its contents come from sensation. On this basis, Thomas gave five arguments for God’s existence; but the first four are almost identical, and the fifth is so little different, that only the first will be reproduced here:

The first and more manifest way is the argument from motion. It is certain and evident to our senses that in the world some things are in motion. Now, whatever is moved is moved by another, for nothing can be moved except it is in potentiality to that towards which it is moved; whereas a thing moves inasmuch as it is in act. For motion is nothing else than the reduction of something from potentiality to actuality. But nothing can be reduced from potentiality to actuality, except by something in a state of actuality. Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it. Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cold. It is therefore impossible that in the same respect and in the same way a thing should be both mover and moved, i.e., that it should move itself. Therefore whatever is moved must be moved by another. If that by which it is moved be itself moved, then this also must needs be moved by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and consequently no other mover, seeing that subsequent movers move only inasmuch as they are moved by the first mover; as the staff moves only because it is moved by the hand. Therefore it is necessary to arrive at the first mover, moved by no other, and this everyone understands to be God.

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