youi are unable to show from scripture your view is biblical
Don't confuse your inability to prove your point from scripture with the Spirit's job to convince regarding truth
An Article on free will
- Thread starter TomL
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Don't confuse your inability to prove your point from scripture with the Spirit's job to convince regarding truth
brightfame52
Well-known member
Nothing you can see in scripture. And yes I am unable to show you truth, thats the Ministry of the Spirit
Again
you are unable to show from scripture your view is biblical
Don't confuse your inability to prove your point from scripture with the Spirit's job to convince regarding truth
brightfame52
Well-known member
Nothing you can see in scripture. And yes I am unable to show you truth, thats the Ministry of the Spirit
Rockson
Well-known member
So what are you on message boards for? Why do you sometimes share a Bible verse?
brightfame52
Well-known member
Nothing you can see in scripture. And yes I am unable to show you truth, thats the Ministry of the Spirit
brightfame52
Well-known member
Its a public forum to share messages isnt it ? And I have shared verses here, plenty of times.
Theophilus
Active member
You need to read the rules it seems like you're being awfully argumentative with a lot of different members on this forum. Please don't try to blame anybody else because it's coming from you. Over and over and over. There's no need for that and that's not what this forum is about. Your opinion on what John 6:44 means is not what everyone believes and they're entitled to their beliefs. Just as you're entitled to your beliefs but don't be calling people a false witness because they don't think the same way you do about a particular verse or theology.
Theophilus
Active member
Read the rules it'll tell you about what this form is about and how to share your beliefs and a loving kind manner
Obadiah
Well-known member
I have to agree it's not a very Christian like to come on here and antagonize each other and I'm sure we've all been guilty of it one time or another.
brightfame52
Well-known member
See Justification before God, the remittance of guilt and penalty of sin is unconditional, that is, its freely given to them Christ died for,
Rom 3:24
24 Being justified freely by his grace through the redemption[Death] that is in Christ Jesus:
The word freely dōrean :
Rom 3:24
24 Being justified freely by his grace through the redemption[Death] that is in Christ Jesus:
The word freely dōrean :
- freely, undeservedly
Much better
Nothing to see which actually supports your views
freely not unconditional
Galatians 2:16 (ESV) — 16 yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.
You cannot use a dictionary to tell you what a word must mean in a given context
It is context which determines meaning
Your "unfettered promiscuous" personal opinion has been filed away where it belongs.
How do you reconcile your idea of love with the fact that Jesus told us to "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matthew 5:43–44)?
Wrong. God chose us in Christ (Eph 1:4). So whosoever willingly believes in Christ is chosen by God in Christ before the foundation of the world (Eph 1:4).
Wrong. How can someone be in Christ without his willingness to believe in Christ?
One must be willing to believe in Christ. There us no such thing as "Be Inert, Do Nothing, Wait for the Zapping".
Nothing more to be done except that you must willingly repent and believe in Christ.
Wrong. It is God's chosen people in Christ ONLY. See Eph 1:4.
He who does not willingly believe in Christ is only fooling himself. He cannot fool God.
As long as we remain/abide in His hand then of course nobody can snatch us out of His hand.
Jesus grieved for Jerusalem.
Everyone who believes in Christ is positioned in Christ and will inherit eternal life. IOW, there is no unconditional election to salvation.
Where do you see unconditional election to salvation in John 6:29?
49 Your fathers ate the manna in the wilderness, and are dead.
Christ said that His Kingdom is NOT of this world. Therefore, what Volitionists believe aligns perfectly with what the Bible says.
Exactly, for the whole world also.
The audience of the Epistles to the Corinthians were all believers. To remove them from being the audience is to do great injustice to the verses, which Calvinists are not adverse to doing in the least. With this massive error on your part one can dismiss the rest of your misguided thoughts.
The Lexicons all refute you
Again Paul is not appealing to believers to be reconciled
2 Corinthians 5:19–20 (KJV 1900) — 19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.
world kosmos has no meaning of the elect
Here is Badg
κόσμος, ου, ὁ (Hom.+; inscr., pap., LXX)—1. adornment, adorning (Hom.+; Diod. S. 20, 4, 5 τῶν γυναικῶν τὸν κόσμον; Dit., Or. 531, 13; PEleph. 1, 4; PSI 240, 12 γυναικεῖον κόσμον; LXX; Philo, Migr. Abr. 97 γυναικῶν κ.; Jos., Ant. 1, 250; 15, 5; Test. Jud. 12:1) of women’s attire, etc. ὁ ἔξωθεν. . . κόσμος external adorning 1 Pt 3:3 (Vi. Hom. 4 of the inward adornment of a woman, beside σωφροσύνη; Crates, Ep. 9; Pythag., Ep. 11, 1; Plut., Mor. 141E).
2. in philosoph. usage the world as the sum total of everything here and now, the (orderly) universe (so, acc. to Plut., Mor. 886B, as early as Pythagoras; certainly Heraclitus, fgm. 66; Pla., Gorg. 508A, Phaedr. 246C; Chrysipp., fgm. 527 v. Arnim κόσμος σύστημα ἐξ οὐρανοῦ καὶ γῆς καὶ τῶν ἐν τούτοις περιεχομένων φύσεων. Likew. Posidonius in Diog. L. 7, 138; Ps.-Aristot., De Mundo 2 p. 391b, 9ff; 2 and 4 Macc; Wsd; Ep. Arist. 254; Philo, Aet. M. 4; Jos., Ant. 1, 21; Test. 12 Patr.; Sib. Or. 7, 123.—The other philosoph. usage, in which κ. denotes the heaven in contrast to the earth, is prob. without mng. for our lit. [unless perh. Phil 2:15 κ.=‘sky’?]). ἡ ἀέναος τοῦ κ. σύστασις the everlasting constitution of the universe 1 Cl 60:1 (cf. Dit., Or. 56, 48 εἰς τὸν ἀέναον κ.). Sustained by four elements Hv 3, 13, 3. πρὸ τοῦ τὸν κ. εἶναι before the world existed J 17:5. ἀπὸ καταβολῆς κόσμου from the beginning of the world Mt 13:35 v.l. (the text omits κόσμου); 25:34; Lk 11:50; Hb 4:3; 9:26; Rv 13:8; 17:8. Also ἀπʼ ἀρχῆς κ. Mt 24:21 or κτίσεως κ. Ro 1:20.—B 5:5 ἀπὸ καταβ. κ. evidently means at the foundation of the world (cf. Windisch, Hdb. ad loc.). πρὸ καταβολῆς κ. before the foundation of the world J 17:24; Eph 1:4; 1 Pt 1:20 (on the uses w. καταβολή s. that word, 1). οὐδὲν εἴδωλον ἐν κ. there is (really) no such thing as an idol in the world 1 Cor 8:4. Of the creation in its entirety 3:22. ὁ κόσμος ὅλος=πᾶσα ἡ κτίσις (Sallust. 21 p. 36, 13) Hs 9, 14, 5. φωστῆρες ἐν κόσμῳ stars in the universe Phil 2:15 (s. above). Esp. of the universe as created by God (Epict. 4, 7, 6 ὁ θεὸς πάντα πεποίηκεν, τὰ ἐν τῷ κόσμῳ καὶ αὐτὸν τὸν κόσμον ὅλον; Wsd 9:9; 2 Macc 7:23 ὁ τοῦ κ. κτίστης; 4 Macc 5:25) ὁ ποιήσας τὸν κ. who has made the world Ac 17:24. ὁ κτίστης τοῦ σύμπαντος κ. 1 Cl 19:2; ὁ κτίσας τὸν κ. Hv 1, 3, 4; cf. m 12, 4, 2. ὁ τοῦ παντὸς κ. κυριεύων B 21:5. Christ is called παντὸς τοῦ κ. κύριος 5:5. The world was created for the sake of the church Hv 2, 4, 1.—The universe, as the greatest space conceivable, is not able to contain someth. (Philo, Ebr. 32) J 21:25.
3. the world as the sum total of all beings above the level of the animals θέατρον ἐγενήθημεν (i.e. οἱ ἀπόστολοι) τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις 1 Cor 4:9. Here the world is divided into angels and men (cf. the Stoic definition of the κόσμος in Stob., Ecl. I p. 184, 8 τὸ ἐκ θεῶν καὶ ἀνθρώπων σύστημα; likew. Epict. 1, 9, 4.—Acc. to Ocellus Luc. c. 37, end, the κ. consists of the sphere of the divine beyond the moon and the sphere of the earthly on this side of the moon).
4. the world as the earth, the planet upon which we live (Dit., Syll.3 814, 31 [67 AD] Nero, ὁ τοῦ παντὸς κόσμου κύριος, Or. 458, 40 [=Inschr. v. Priene 105]; 2 Macc 3:12; Jos., Ant. 9, 241; 10, 205).
a. gener. Mk 16:15. τὰς βασιλείας τοῦ κ. Mt 4:8; ἐν ὅλῳ τῷ κ. 26:13. Cf. 13:38; Mk 14:9; Hs 9, 25, 2. τὸ φῶς τοῦ κ. τούτου the light of this world (the sun) J 11:9. In rhetorical exaggeration ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τ. κόσμῳ Ro 1:8 (cf. the Egypt. grave inscr. APF 5, ’13, 169 no. 24, 8 ὧν ἡ σωφροσύνη κατὰ τὸν κ. λελάληται). Abraham as κληρονόμος κόσμου heir of the world 4:13.—Cf. 1 Cor 14:10; Col 1:6. ἡ ἐν τῷ κ. ἀδελφότης the brotherhood in the (whole) world 1 Pt 5:9. ἐγένετο ἡ βασιλεία τοῦ κ. τοῦ κυρίου ἡμῶν our Lord has assumed the sovereignty of the world Rv 11:15. τά ἔθνη τοῦ κ. (not LXX, but prob. rabbinic אִמּוֹת הָעוֹלָם=humankind apart fr. Israel; Billerb. II 191; Dalman, Worte 144f) the heathen in the world Lk 12:30. In this line of development, κόσμος alone serves to designate the pagan world Ro 11:12, 15.—Other worlds (lands) beyond the ocean 1 Cl 20:8.—In several of these pass. the mng. was
b. the world as the habitation of mankind (as Sib. Or. 1, 160). So also Hs 9, 17, 1f. εἰσέρχεσθαι εἰς τὸν κ. of entrance into the world by being born 1 Cl 38:3. ἐκ τοῦ κ. ἐξελθεῖν leave this present world (Philo, Leg. All. 3, 5 ἔξω τ. κόσμου φεύγειν) 1 Cor 5:10b; 2 Cl 8:3. γεννηθῆναι εἰς τὸν κ. be born into the world J 16:21. ἕως ἐσμὲν ἐν τούτῳ τῷ κ. 2 Cl 8:2. οὐδὲν εἰσφέρειν εἰς τὸν κ. (Philo, Spec. Leg. 1, 294 τὸν μηδὲν εἰς τὸν κόσμον εἰσενηνοχότα) 1 Ti 6:7. πολλοὶ πλάνοι ἐξῆλθαν εἰς τὸν κ. 2 J 7.—J 12:25.
c. earth, world in contrast to heaven (Dio Chrys. 19 [36], 59) ἐν τῷ κόσμῳ τούτῳ 2 Cl 19:3.—Esp. when mention is made of the preëxistent Christ, who came fr. the other world into the κόσμος. So, above all, in John (Bultmann, Reg. I κόσμος) ἔρχεσθαι εἰς τὸν κ. (τοῦτον) J 6:14; 9:39; 11:27; 16:28a; 18:37; specif. also come into the world as light 12:46; 1:9; 3:19. Sending of Jesus into the world 3:17a; 10:36; 1J 4:9. His εἶναι ἐν τῷ κόσμῳ J 9:5a. Leaving the world and returning to the Father 13:1; 16:28b. His kingship is not ἐκ τοῦ κ. τούτου of this world 18:36a, b.—Also Χρ. Ἰησοῦς ἦλθεν εἰς τ. κόσμον 1 Ti 1:15; cf. ἐπιστεύθη ἐν κόσμῳ (opp. ἀνελήμφθη ἐν δόξῃ) 3:16.—εἰσερχόμενος εἰς τὸν κ. Hb 10:5.
d. the world outside in contrast to one’s home PK 3 p. 15, 13; 19.
5. the world as mankind (Sib. Or. 1, 189)—a. gener. οὐαί τῷ κ. ἀπὸ τῶν σκανδάλων woe to mankind because of vexations Mt 18:7; τὸ φῶς τοῦ κ. the light for mankind 5:14; cf. J 8:12; 9:5. ὁ σωτὴρ τοῦ κ. 4:42; 1J 4:14 (this designation is found in the inscrs., esp. oft. of Hadrian [WWeber, Untersuchungen z. Geschichte des Kaisers Hadrianus ’07, 225; 226; 229]).—J 1:29; 3:17b; 17:6.—κρίνειν τὸν κ. (Sib. Or. 4, 184) Ro 3:6; B 4:12; cf. Ro 3:19. ἡ ἁμαρτία εἰς τὸν κ. εἰσῆλθεν 5:12; likew. θάνατος εἰσῆλθεν εἰς τὸν κ. 1 Cl 3:4 (Wsd 2:24; 14:14). Cf. Ro 5:13; 1 Cor 1:27f. περικαθάρματα τοῦ κ. the refuse of mankind 4:13.—6:2a, b (Sallust. 21 p. 36, 13 the souls of the virtuous, together w. the gods, will rule the whole κόσμος); 2 Cor 1:12; 5:19; Js 2:5; 1J 2:2; 4:1, 3. ἀρχαῖος κόσμος the men of the ancient world 2 Pt 2:5a; cf. b; 3:6.—ὅλος ὁ κ. all the world, everybody Ac 2:47 D. Likew. ὁ κόσμος (cf. Philo, De Prov. in Euseb., Pr. Ev. 8, 14, 58) ὁ κ. ὀπίσω αὐτοῦ ἀπῆλθεν J 12:19. ἐγὼ παρρησίᾳ λελάληκα τῷ κ. 18:20; cf. 7:4; 14:22.
b. of all mankind, but especially of believers, as the object of God’s love J 3:16, 17c; 6:33, 51; 12:47.
6. the world as the scene of earthly joys, possessions, cares, sufferings (cf. 4 Macc 8:23) τὸν κ. ὅλον κερδῆσαι gain the whole world Mt 16:26; Mk 8:36; Lk 9:25; 2 Cl 6:2 (cf. Procop. Soph., Ep. 137 the whole οἰκουμένη is an unimportant possession compared to ἀρετή). τὰ τερπνὰ τοῦ κ. the delightful things in the world IRo 6:1. οἱ χρώμενοι τὸν κ. ὡς μὴ καταχρώμενοι those who use the world as though they were not using it to the full 1 Cor 7:31a. ἔχειν τὸν βίον τοῦ κ. possess worldly goods 1J 3:17. τὰ τοῦ κόσμου the affairs of the world 1 Cor 7:33f; cf. 1J 2:15f. The latter pass. forms an easy transition to the large number of exprs. (esp. in Paul and John) in which
7. the world, and everything that belongs to it, appears as that which is hostile to God, i.e. lost in sin, wholly at odds w. anything divine, ruined and depraved (Herm. Wr. 6, 4 [the κόσμος is τὸ πλήρωμα τῆς κακίας]; 13, 1 [ἡ τοῦ κ. ἀπάτη], in Stob. p. 428, 24 Sc.; En. 48, 7; Test. Iss. 4:6; Hdb., exc. on J 1:10; Bultmann 33-5.—Cf. Sotades Maronita [III BC] 11 Diehl: the κόσμος is unjust and hostile to great men) IMg 5:2; IRo 2:2. ὁ κόσμος οὗτος this world (in contrast to the other world) J 8:23; 12:25, 31a; 13:1; 16:11; 18:36; 1J 4:17; 1 Cor 3:19; 5:10a; 7:31b; Hv 4, 3, 2ff; D 10:6; 2 Cl 5:1, 5; (opp. ὁ ἅγιος αἰών) B 10:11. ‘This world’ is ruled by the ἄρχων τοῦ κ. τούτου the prince of this world, the devil J 12:31b; 16:11; without τούτου 14:30. Cf. also ὁ κ. ὅλος ἐν τῷ πονηρῷ κεῖται the whole world lies in the power of the evil one 1J 5:19. Cf. 4:4; also ὁ αἰὼν τοῦ κ. τούτου Eph 2:2 (s. αἰών 4).—The Christian must have nothing to do with this world of sin and separation fr. God: instead of desiring it IRo 7:1, one is to ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κ. keep oneself unstained by the world Js 1:27. ἀποφεύγειν τὰ μιάσματα τοῦ κ. 2 Pt 2:20; cf. 1:4 (s. ἀποφεύγω).—Pol 5:3. ἡ φιλία τοῦ κ. ἔχθρα τ. θεοῦ ἐστιν Js 4:4a; cf. b. When he takes this attitude the Christian is naturally hated by the world IRo 3:3; J 15:18, 19a, d; 17:14a; 1J 3:13, as his Lord was hated J 7:7; 15:18. Cf. 1:10c; 14:17; 16:20.—Also in Paul: God and world in opposition τὸ πνεῦμα τοῦ κ. and τὸ πνεῦμα τὸ ἐκ θεοῦ the spirit of the world and the Spirit that comes fr. God 1 Cor 2:12. ἡ κατὰ θεὸν λύπη and ἡ τοῦ κ. λύπη godly grief and worldly grief 2 Cor 7:10. The world is condemned by God 1 Cor 11:32; but also the object of the divine plan of salvation 2 Cor 5:19; cf. 1 Cl 9:4. The Christian is dead as far as this world is concerned: διʼ οὗ (i.e. Ἰ. Χρ.) ἐμοὶ κ. ἐσταύρωται κἀγὼ κόσμῳ through Christ the world has been crucified for me, and I have been (crucified) to the world Gal 6:14. For στοιχεῖα τοῦ κ. Col 2:8, 20 s. στοιχεῖον.—The use of κ. in this sense is even further developed in John. The κ. stands in opposition to God 1J 2:15f and hence is incapable of knowing God J 17:25; cf. 1J 4:5, and excluded fr. Christ’s intercession J 17:9. Neither Christ himself 17:14c, 16b; 14:27, nor his own 15:19b; 17:14b, 16a; 1J 3:1 belong in any way to the ‘world’. Rather Christ has chosen them ‘out of the world’ J 15:19c, even though for the present they must still live ‘in the world’ 17:11b; cf. vss. 15, 18b. All the trouble that they must undergo because of this, 16:33a, means nothing compared w. the victorious conviction that Christ (and the believers w. him) has overcome ‘the world’ vs. 33b; 1J 5:4f, and that it is doomed to pass away 2:17 (Kephal. I 154, 21: the κόσμος τῆς σαρκός will pass away).
8. totality, sum total (Dit., Syll.3 850, 10 τὸν κόσμον τῶν ἔργων; Pr 17:6a) ὁ κ. τῆς ἀδικίας ἡ γλῶσσα καθίσταται the tongue becomes (or proves to be) the sum total of iniquity Js 3:6 (so, approx., in recent times Meinertz; FHauck.—MDibelius, Windisch and ASchlatter find mng. 7 here, while ACarr, Exp. 7th Ser. VIII ’09, 318ff thinks of mng. 1). Χρ. τὸν ὑπὲρ τῆς τοῦ παντὸς κόσμου τῶν σῳζομένων σωτηρίας παθόντα Christ, who suffered or died (s. πάσχω 3aα) for the salvation of the sum total of those who are saved MPol 17:2.—FBytomski, D. genet. Entwicklung des Begriffes κόσμος in d. Hl. Schrift: Jahrb. für Philos. und spekul. Theol. 25, ’11, 180-201; 389-413 (only the OT); CSchneider, Pls u. d. Welt: Αγγελος IV ’32, 11-47; EvSchrenck, Der Kosmos-Begriff bei Joh.: Mitteilungen u. Nachrichten f. d. evang. Kirche in Russland 51, 1895, 1-29; RLöwe, Kosmos u. Aion ’35; RBultmann, D. Verständnis v. Welt u. Mensch im NT u. im Griechentum: ThBl 19, ’40, 1-14; GBornkamm, Christus u. die Welt in der urchr. Botschaft: ZThK 47, ’50, 212-26; RVölkl, Christ u. Welt nach dem NT ’61; GJohnston, οἰκουμένη and κ. in the NT, NTS 10, ’64, 352-60; NHCassem, ibid. 19, ’72/’73, 81-91; HSasse, TW III 867-96. M-M. B. 13; 440.
William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature : A Translation and Adaption of the Fourth Revised and Augmented Edition of Walter Bauer’s Griechisch-Deutsches Worterbuch Zu Den Schrift En Des Neuen Testaments Und Der Ubrigen Urchristlichen Literatur (Chicago: University of Chicago Press, 1979), 445–447.
Here is how the word world is used
Kosmos The mass of mankind opposed to God John 17:6, 9, 14; 25; John 12:47; 1 John 5:19
Compare John’s use of the term World in John 12:47, 48 This parallel passage shows John’s use of world cannot be limited to the elect alone
With respect to the use of kosmos in the Gospel of John, Carson pointed out the word characteristically means human beings in rebellion against God.65 In John’s prologue kosmos means apostate humanity in rebellion against God. In John 1:29, the sins of the “world” are what must be atoned for.66 In Jn 3:16, the world is spoken of as being loved and condemned, and then some are saved out of it. The latter two outcomes occur because of either belief or unbelief according to Jn 3:18. John 3:19 is consistent with Jn 3:18. No linguistic, exegetical, or theological grounds exist for reducing the meaning of “world” to “the elect.” In fact, in John 17:6, the elect are defined over against the world. Owen made John 3:16 read, “God so loved those he chose out of the world,” which changes the sense of the verse into the opposite of its intended meaning. To make the meaning of “world” here “the elect” is to commit a logical and linguistic mistake of confusing categories.67
Whosoever Will (p. 80). B&H Publishing Group. Kindle Edition.
Metonymically, the world meaning the inhabitants of the earth, men, mankind (Matt. 5:14; 13:38; John 1:29; 3:16; Rom. 3:6, 19; 1 Cor. 4:13; 2 Cor. 5:19; Heb. 11:7; 2 Pet. 2:5; 1 John 2:2).
Complete word study dictionary
(3) all of humanity (Matt. 5:14; John 3:16; 1 Cor. 4:13); Holman treasury of bible words
the inhabitants of the world: θεατρον εγενηθημεν τω κοσμω και αγγελοις και ανθρωποις, 1 Corinthians 4:9 (Winer's Grammar, 127 (121)); particularly the inhabitants of the earth, men, the human race (first so in Sap. (e.g.10:1)): Matthew 13:38; 18:7; Mark 14:9; John 1:10, 29 (36 L in brackets); 3:16f; 6:33,51; 8:26; 12:47; 13:1; 14:31; 16:28; 17:6,21,23; Romans 3:6,19; 1 Corinthians 1:27f
Thayers Greek English lexicon
(c) by metonymy, the "human race, mankind," e.g., Matt. 5:14; John 1:9 [here "that cometh (RV, 'coming') into the world" is said of Christ, not of "every man;" by His coming into the world He was the light for all men]; John 1:10; John 3:16, 17 (thrice),19; John 4:42, and frequently in Rom. 1 Cor. and 1 John; Vines expository dictionary
a study of κόσμος [world] in the fourth Gospel. The “world” is pictured as mankind in general (John 7:24; 12:19, etc.) and is seen in a twofold relation to Christ. Primarily it denotes those who have rebelled against God (John 17:25) and have followed their “ruler,” Satan (John 12:31; 14:30; 16:11); as such it is dominated by wickedness (John 7:7) and has rejected Jesus (John 1:10) and his disciples (John 15:18; 17:14). On the other hand, however, it is still the object of God’s love (John 3:16) and salvation (John 3:17; 12:41), and Jesus came to provide life for it (John 1:29; 6:33). The disciples are to continue Jesus’ salvific mission to the world (John 17:17-19) Grant Osborne Exegetical notes on Calvinism
scripture refutes you
John 12:47–48 (ESV) — 47 If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. 48 The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day.
God does not judge any who do not believe because he came not to judge the world
but save the world
Thus any unbeliever is a part of the world Jesus came to save
You failed to address this
John 14:6 (ESV) — 6 Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.
Says nothing at all about calvinism
brightfame52
Well-known member
Um this is john 14:6
John 14:6 (ESV) — 6 Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.
so how is it your theology posits regeneration the impartation of life apart from Christ?
Perhaps you are meaning
John 15:16 (ESV) — 16 You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.
???????????????????????????
That is another verse which does not support you
The disciples were given to Christ by the father and Christ chose 12 to be apostles
Luke 6:12–16 (ESV) — 12 In these days he went out to the mountain to pray, and all night he continued in prayer to God. 13 And when day came, he called his disciples and chose from them twelve, whom he named apostles: 14 Simon, whom he named Peter, and Andrew his brother, and James and John, and Philip, and Bartholomew, 15 and Matthew, and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot, 16 and Judas the son of James, and Judas Iscariot, who became a traitor.
and
John 6:70 (ESV) — 70 Jesus answered them, “Did I not choose you, the twelve? And yet one of you is a devil.”
