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Mighty To Save

We start with a few suppositions,..

1) If we assume that God does save souls, do we make him less perfect? No.
2) If we assume that God cannot save everyone but those he chooses to, are we permitted to make him less perfect? No.
3) If we assume there is some reason so dreadful that a person who is so chosen by God is still not saved, Is God perfect? No.

If for an individual 'x' a fault 'f' occurs on his record at time t1 and the individual repents at time t2>t1, given the existence of perfection in the redemption of all 'x' by the perfect example (of Christ C) that entails f(C) is shown to be inconsistent on C and possibly so on all x, in allowing x before God to be "imperfect" we would redeem the individual before God by wiping the fault from x's record (forgiveness by God) and would replace the time interval at its boundaries with f(x)&¬f(x) (and throughout t2-t1) as if we would indeed have a similarly redeemed individual. Then, we say "x is saved".

If we assume that God is indeed saving all such x, then if we state that such an "f" still applies to x as without the possibility of redemption at t2 then God is not God, being unable to save, and is therefore inconsistent. I.e. statement (3).

However if God is consistent then this implies not that ¬f(x) but that f is inconsistent, i.e. f(x)&¬f(x). How do we see this? Merely that t2-t1 is redeemed by that same forgiveness: By our statement (1) above. We imply f(x)&¬f(x) since we see clearly how salvation becomes "as necessary."

If the salvation becomes as necessary (i.e. statement (1)) to counter the fault 'f' or the accusation that f may yet hold: then the salvation in necessity would force the inconsistency of f by virtue of the manifest possibility of such redemption. If x simply must be saved then x must be forgiven, and f must become inconsistent on x also. Thus equivalently if f is inconsistent then the interval t2-t1 is redeemed. In this manner God is "Mighty to save".

We finally note that statement (2) is actually open to all individuals x by the universality of P(f(C)&¬f(C)), thus God is still perfect. Yet God may choose to forgive whom He may, He is at total liberty to do so, redemption is truly universal in Christ but the salvation of all x is not necessary by (2).


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