Johnson seems to believe there is an apparent contradiction in need of explanation. There is, as it were, a paradox in need of resolution. But, as we shall see, such paradoxes are but ghostly phantoms lacking substance.
All Christians ought to press on to know God. Not all Christians will know God to the exact same degree.
The Noahic Covenant remains. It’s institution is neither causal nor characteristic of the kingdom/domain of darkness. But neither is it’s administration granted to the Redemptive Kingdom, or the Kingdom of the Son.
If God is simple, it follows He isn’t made up of anything more basic than Himself to be what He is. In other words, God is non-composed. All that is in God is God. An apparent difficulty arises, however, when we consider God’s will as it relates to the created world.
There isn’t a single place upon the timeline of history to which we might point in an attempt make an historical demonstration of natural theology’s demise.
There has been much speculation as to the identity and timing of God’s kingdom. Contemporary speculation on the kingdom of God tends to domesticate and separate the kingdom from Christ and His work, and it fails to account for present-kingdom language used throughout the New Testament.
Like the word “Trinity,” the word “simplicity” eludes those making the demand for an express, biblical reference. So, how do we know if it’s biblical?
As the all-too-familiar trinity debate rages on, one vital piece of the “discourse puzzle” is still missing—hermeneutics.
Appeals to natural revelation, and thus the assumption of a natural theology, are rife throughout the didactic work of our Lord Jesus Christ.
Part of our current ailment is the inability for Christians to relate subjects of theology to one another in terms of their respective, causal relationships.