I suspect we are not going to agree on this.
I do not see where you have provided any evidence or reasoning to try and show that my explanation, that God is doing everything, always, we just do not see it all, at this time, is not possible. If the Catholic teachings that 1. All things maintain their existence in Christ and 2. We shall be like Him because we shall see Him AS HE IS, if these are both true and “all things” does mean all space and all times AND partial knowledge does cease and we are given the grace of presence at all points of space and time, and we shall be there for the sapling and for the mature tree, always present to all things, and we shall see thereis no change because we shall always see God doing all He does at “once”.
You and I see “change”, we see different things at different times, this does not prove that God changes, only that we, now, see change. You keep repeating that we see change and do not address the possibility that my explanation is possible, almost as if you do not want to consider the possibility that your understanding of your perception of the world is not 100% correct. Remember what you said early on in this thread about mental images of the world all being in error and then add to that our understanding of those mental images may also be in error. Do you admit that it is possible, that even though you see “change” at this time, if I am correct, then in the end we shall see how there is no change in God? Do you claim that I can not be correct? Why not?
Both deny your particular version of God. Is Christianity atheist because it denies Zeus, Durga, Amaterasu etc? Are Judaism or Islam atheist because they deny the trinity?
I believe it was Plato who said It is obvious that there can only be one true GOD, any other arrangement can not be true God. It seems that you do not make a distinction between the ONE TRUE GOD and many “gods” (therefore no one TRUE GOD). That muslims, Jews, and Christians try to worship the One TRUE GOD, they can not be cnsidere atheist , and I do not understand why you would ask sucha question. This is a similar issue whe you say you have an objective morality, but your definition of “objective” is not the same as most people’s, you say it is only something outside of yourself (the subjective opinions of others), not truly objective as most people use it as “true no matter how many individuals do not agree”.
Sin is a Christian concept, not a Buddhist one. The closest Buddhism comes to “sin” is “unwise action”, which is rather different, and will not support the argument you are making. Arguments from sin will only be meaningful to Christians.
Code:
As to your question for Manonfire, "Why do you follow a man who only feed 5000 people?" Because He died on a cross and rose from the dead and ascended into heaven. He suffered when He has the power to not suffer, to show us true love.The man who sacrificed his life for the hungry tigris is a story that shows a shadow of the love that Jesus shows for all sinners. Your statement concerning "sin being a christian " concept is also not quite accurate. Sin is a concept that all who believe in a True Creator God accept. They know there are absolute shoulds and should nots. They know that parents should do all they can to help their children love the whole truth with their whole heart, mind, soul and strength. Do you agree? They know there are absolute moral responsibilities and obligations and some rights that each persn has, not from the government, but that each person has from The Creator and if there is no Creator, there can be no absolute rights or wrongs there can be no sins, only the law of might makes right, the law of the jungle.
You said in a post,"I am not enlightened, but the Simsapa sutta, above, tells us that the Buddha knew a lot more than he told us. The Buddha was certainly aware of the Abrahamic God and furthermore told us of the situation and true status of that God in the Brahmajala sutta. The Abrahamic God cannot deliver on what He promises, though He does sincerely believe that He can. He is mistaken. All the heavens, and that includes the heaven run by the Abrahamic God, are temporary. A temporary heaven obviously cannot provide permanent happiness. Searching for permanent happiness in any temporary place is one of the errors Buddhists should avoid.
I responded,“Your bottom answer is, “Buddha believed and said it, you believe it, that settles it” But, what if the buddha was in error?”
You do not address my last point. Also, I do agree with your statement, “Searching for permanent happiness in any temporary place is one of the errors Buddhists should avoid.” That is why I try to follow Jesus Christ as closely aspossible because He rose from the dead and has the powerto give all eternal happiness (even though your buddha denies this without proof).
Your answers, or rather your lack of addressing (implicit, although not intentional, evasion of) the crux of my responses, seems to indicate that you do not have good answers to my positions, and rather than address them, you place your trust in a man who died, and did not rise from the dead by His own power. Why would you place your trust in such a wimpy founder?
rossum