In article , lsenders{at}hotmail.com
says...
>
>Matthew Johnson wrote:
>
>>
>> The topic was: YOU claimed that references to 'foreknowledge' did not
>really
>> mean "cognition before hand", but some touchy-feely nonsense about
>> 'relationship'. You were even so rash and audacious as to claim that
>if I did a
>> 'word study', I would agree with your nonsense. That is where you
>fell down
>> badly.
>>
>Actually, this goes all the way back to our "discussion" concerning Rom
>8:29.

Where you also fell down badly. Yet since you will not be humbled, you still
refuse to recognize it there, too.

>The point being that election "does not depend on the man who
>wills or the man who runs, but on God who has mercy." 

No, that is NOT the point of Rom 8:29. That is your Reform Eisegesis.

>  So "activity"
>springing from man's "free-will" has no part to play in being
"born
>again."

More Reform Eisegesis.

>God first regenerates man so that he can then be enlightened
>and then incline himself to God.

And yet more!

> "There is none who seeks (inclines) for God."

Which you insisteof interpretting while wearing blinders on, so that you can
refuse to see the context. That is a quote from a _Psalm_ where the Psalmist was
talking about his _enemies_ NOT about all mankind.

>Election is based upon the mystery of God's foreknowing those whom He
>wills to call to salvation.

And here again, you rely on Reform eisegesis. For you refuse to recognize that
God is free to will to call to salvation those whom He foreknows to be willing
to respond to the call.

>  This necessarily involves relationship
>even though we did not participate in it prior to our calling.

But this is actually beside the point. You made a false touchy-feely claim, and
you have yet to confess your error. So it is you who will be humbled later,
since you refuse to act like one of the regenerate and accept the humbling now
in this life.

[snip]


-- 
---------------------------
Subudcat se sibi ut haereat Deo
quidquid boni habet, tribuat illi a quo factus est.
(St. Augustine, Ser. 96)

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