ETERNAL TRUTH GUIDANCE

Love your neighbor.

Do unto others as you would have them do unto you.

Forgive.

Go the extra mile.

Walk justly, love mercy,

Pride goes before destruction and a haughty spirit before a fall.

Be humble.

Don’t envy, covet, steal, lie, betray, deny, or cheat—all those things people do out of a desire for “more.” Be honest.

Do no harm.

Give thanks.

Practice peace.

Respect those in authority.

Serve.

Protect the weak.

Be strong in faith, love and generosity.

Be patient and kind.

A gentle answer turns away wrath.

A word well spoken is like an apple of gold in a dish of silver.

Accept what cannot be changed.

Trust in the Lord.

Logic.

Math.

Physics.

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Eternal Truth

Cecil Willis

Marion, Indiana

"To this end have I been born, and to this end am I come into the worl

d, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, 'What is truth?' " (Jn. 18:37, 38). Thus the skeptical Pilate asked the question, "What is truth?" and, as he asked, he asked the question for all humanity.

Philosophy Inadequate

For centuries man has tried of himself to find the solution to the question, "What is truth?" All the efforts that have been made to answer the question have served only one purpose and that is to show the futility of man's trying to decide what truth is separate from the Word of God. During the many years of man's seeking, many answers have been given. Among these answers some have been simple and understandable, but inadequate, and others have been so complex that one cannot understand just what is meant by the author.

One of the great problems which philosophy seeks to answer is the problem of truth. The philosophers seek to give a definition of truth. While these definitions might be correct, none of them can be as full and complete as the one given by our Lord in the New Testament. Philosophically truth is defined as Horizontal self-consistency and vertically fitting the facts (Carnell, An Introduction to Christian Apologetics, Chapter on the Problem of Truth). This is a good example of the complexity of the philosopher's definition. It simply means that before a proposition can be accounted as truth it must be consistent with itself, not self contradictory, and must fit the facts of reality as they are found, but this is too complex for practical use. Others define truth simply as knowledge, but all are incomplete.

It is hard for one to realize the error into which the world had fallen before the coming of Christ because they had no proper knowledge of truth. Idolatry raged rampant. Women were considered nothing more than the toy or tool of man. Men were made beasts of burden by the common practice of slavery.

Truth Came By Christ

In view of this, it is not difficult to imagine why Pilate and the Jews were skeptical concerning Christ's statement that he had come to bear witness of the truth. Throughout the past fifteen-hundred years the Jews had continued to receive revelation through the Law of Moses, but this law could not adequately answer the question, "What is truth?" Of course, the things contained in the law were true, but much more was implied in the question than formal truth. John, the Baptist, implied the failure of the law of Moses to fulfill all that was expected of the "truth" when he said, "the law came by Moses, but grace and truth came by Jesus Christ" (Jn. 1:17). While here we see the inadequacy of the law to answer the question, we do see when to expect the truth, for John said, `". . . truth came by Jesus Christ" (Jn. 1:17).

It is affirmed that in some way Jesus Christ was the very embodiment of truth, and that in him we could look for truth. Jesus asserted that "I am the way, the truth, and the life" (Jn. 14:6). Jesus Christ is the standard of all truth. Being in the "express image" of God (Heb. 1:3; Phil. 2:5-8) Jesus Christ then was as perfect as God, and thus could properly be accounted a standard in all that he said and did. By virtue of the fact that God was the standard of truth, and Christ was God in flesh, then he could properly say I am "the truth" and thus could answer the question of Pilate. When Christ issued a decree such as "Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness," it then was wrong to violate these rules for in Christ was truth. If men would but follow Christ's standards of morality, wars would cease, evil would be overcome with good, and God would reign in the lives of men.

Thy Word Is Truth

While Christ was on earth the "truth" was on earth, but it had been God's intentions from the beginning of time that Christ had a particular mission to perform here and then he was to return to heaven. When Christ had done his work here and had lived the life of truth, then he returned to His Father. But what about mankind? With Christ, the truth, gone, was man going to be left once more to grope about in the darknesses of error? God in his infinite wisdom had made provision for man. While Christ was yet on the earth he began preparing man for the time when he should go away. In Jn. 16:7 he said, "Nevertheless I tell you the truth, it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you, but if I go, I will send him unto you."

But how was it that the wonderful life of truth which was seen in Christ was to be made known in order that it might be repeated from generation to generation? We find the answer given in Christ's own words near the time of his ascension. "Howbeit when he, the Spirit of Truth, is come, he shall guide you into all the truth; for he shall not speak from himself; but what things soever he shall hear, these shall he speak: and he shall declare unto you the things that are to come" (Jn. 16:13). By the guidance of the Spirit of truth, the minds of men were to be guided into the writing of the things that Christ had spoken. "But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you" (Jn. 14:26). As these men infallibly recorded the events and remarks in the life of Christ, the life of truth, they then produced the Book of Truth, the Bible. Thus Jesus while yet on earth prayed unto God in behalf of his disciples: "Sanctify them.in truth, thy word is truth" (Jn. 17:17). Paul reiterated this great thought in 2 Tim. 3:16, 17, when he said: "Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is, in righteousness: that the man of God may be complete, furnished completely unto every good work." We see how the generations that follow the period of Christ's life are to have made known unto them the truth, as we see the Spirit of Truth recorded the Life of Truth in the Eternal Book of Truth, the Bible.

Our Attitude Toward Truth

We see then that we have the answer to the question, "What is truth" in the word of God as Christ said "thy word is truth." It is possible for each one of us, through persistent study and fervent prayer, to learn what is truth. Seeing that we do have the truth in the word of God, what should be our attitude toward it?

First of all let us note that our attitude should not be one of anger toward him who brings us the truth. If one should speak to us the word of God properly and we become angry with him, it is equal to becoming angry with God because God's word is truth and he has only spoken the word of God to us. Christ said of the Jews: "But now ye seek to kill me, a man that hath told you the truth, which I heard from God" (Jn. 8:40). Paul stated further, "So then am I become your enemy, by telling you the truth" (Gal: 4:16). We should appreciate the assistance of those who are willing to take the word of truth and assist us in our study of it, rather than becoming angry with them.

Our attitude toward the truth should be one of a longing for it. Solomon said, "Let not kindness and truth forsake thee" (Prov. 3:3). Again he said, "Buy the truth and sell it not" (Prov. 23:23). Paul said, "Study to show thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth" (2 Tim. 2:15). Our disposition should be that of longing for the truth to the extent that we are willing to spend long hours in diligent study of it.

Attributes of Divine Truth

Now in conclusion let us note some of the attributes of this truth revealed unto us. First, necessarily the truth is beautiful. It could be nothing less in view of the fact of what it is. It is a statement of the beautiful teaching of our Lord and a record of the beautiful, sinless life that he lived. It disapproves and condemns all that is evil and ugly. Finally, it is beautiful in that it pictures to us a beautiful reward; so in every aspect one might well say that the truth is beautiful.

Secondly, the truth is eternal. This truth has existed in the mind of God from the beginning. Since God's word is truth, and God is eternal, then truth must be eternal. In spite of the many efforts that have been and are being made to destroy it, the truth continues to survive its enemies and shall ever do so for it is indestructible and eternal.

Finally, the truth is liberating. He who knew what it take's to free said: "Ye shall know the truth and the truth shall make you free" (Jn. 8:32). Notice, our Lord said, "Ye shall know the truth." While the eternal truth exists, whether we ever come to a knowledge of it or not, it takes a knowledge of it to save. one. But certainly only the knowledge of the truth is not sufficient to save one. It takes much more than that to be freed by the truth: from our sins. There are many people who know what they must do to be saved, they have the knowledge, but they refuse to do what their knowledge of the truth tells them they must do to be made free. Once more though, it takes the truth to make men free. Error is not a substitute for truth. Error preached, error heard, error believed and error obeyed will not make men free. It takes the truth preached, the truth heard, believed and obeyed to make man free.

Thus we see that it takes obedience to the truth to free men's souls of sin. Paul says, "Ye became obedient from the heart to that form of teaching, whereunto ye were delivered; and being made free from sin, ye became the servants of righteousness" (Rom. 6:17, 18). Their freedom from sin followed their obedience.

We see we have the truth revealed, it comes to us infallibly by the word of God, and by obedience to it we can be made free from sins. If we are in sin, it is our fault, for by obedience to the eternal truth, sin can be removed. We are hoping that you will make that right decision, that of obedience, and reap the benefits of the eternal truth.

Truth Magazine XIX: 17, pp. 259-261

March 6, 1975

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GOD AND ETERNAL TRUTHS

by paul gould

the front end of Brian Leftow’s mammoth book God and Necessity. Weighing in at 1.6 pounds (yes, I weighed it on my scale), rife with the machinery of quantified modal logic, sweeping in its scope, Leftow has delivered to us his long anticipated account of theistic modal metaphysics. The book is not for the faint at heart, nor those thin on cash (it costs $110 and is only available in hardcover—thankfully, I got it for free, since I “get” to read it for fun and write a review of it for a journal). So what is the book about? And why does it matter?Leftow’s project begins by noticing that there are necessary truths. For example, it is necessarily the case that 2+2=4. It is not possibly the case that 2+2= 4 is false. Further, such truths are eternal, they have everlasting duration. Before there were humans it still was the case that 2+2=4. If God annihilated the entire universe, it would still be the case that 2+2=4.

So far, so good.

But if there are necessary truths, then there is some ontology behind them: truths represent reality as being a certain way, hence there is something, some reality that makes them so. What is that reality? If there is some non-divine reality behind the eternal, necessary truths (say Platonic abstract objects) then God is not ultimate in duration—there are infinites of infinites of other objects that are co-eternal with God.[1] Further, if these eternal, non-divine necessary entities exist independently of God (as say, Platonic entities are typically assumed to exist), then God is not the ultimate source of all distinct reality.

So, for the traditional theist, it is natural to try and locate necessary truths (and their ontology) in God, or part of God, or in God’s creative activity. Historically, Leibniz moved all the eternal, necessary truths into the divine mind; Descartes leaves them outside God but denies that they are independent of God’s creative activity. Leftow’s solution to the conflict between necessary truths and God’s ultimacy (as far as I can tell, I’m only 100 pages in), will be to follow Leibniz (and move half-way toward Descartes): somehow or other, God provides all necessary truths’ ontology.

Why does all this matter? Well, right reason shows us that there are many necessary truths: identities, logical truths, mathematical truths, essential truths and truths of modal logic. Western theism holds that God is the ultimate reality.

The conjunction of the deliverances of reason and the deliverances of faith apparently conflict. But, (say I) there can be no actual conflict between necessary truths and God’s ultimacy if God exists. Hence, there is reason to look for a solution to the tension. This is Leftow’s project, and I must say, I am enjoying the book thus far. As for my own view on the matter, well, you can look at my published work on the topic found here, and you can look forward to a forthcoming book on the topic that I am editing (where I also defend, along with Richard Davis, my own view) called Beyond the Control of God? Six Views on the Problem of God and Abstract Objects. Look for the book sometime in 2014!

 

 

 

 

[1] For the record, I don’t think that being co-eternal with God is much of a problem. If there are co-eternal abstract objects, they could still be construed as created, hence dependent upon God. In that case, God is still the ultimate source of all things distinct from himself, and this seems to be the gist of what it means to say God is ultimate.

1.  Pingback: Philosophy’s Contribution to Religion | Paul Gould

2.  kaveh says:

December 31, 2012 at 4:09 am

The best answer to relationship between abstract platonic objects and god is that they utterly incompatible with each other. There are many attempts for solving this problem but all of the bou.d to fail. Also most solutions even contradict it’s own target. For example some say platonism is wrong and so there are no any problem, theories such as conceptualism is in this line. Some as you(paul gould) believe both platonism and classical theism are compatible with each other but even you don’ properly understand the crux. You say in the one hand god is creator of anything distinct from himeself, and in the one hand you say abstract objects are necessary beings. If abstract objects exist so they are timeless,spaceless and acausal so they con neither creatable ( by nobody even omnipotent god) nor sustainable ,because both of these concepts meaningless with regard to.abstract objects. So though you surely know there is no really a way out you continue and say ok if substance be Aristotlelian and proponents of absolute creationism such as Menzel accepts the thesis that god only able to create and sustain anythings distinct from himeself ( so no abstract objects because god utterly disable to cretaes,annihilates or sustains them) and so you think abstract objects belong to god’s own existence(this is of course question begging and ad hoc solution).but here arise another question ,you say theistic activism can comfortably avoids contradictions and puts abstract objects in mind of god or as usually is expressed they exist as thoughts in mind of god. But if those are thoughts in mind of god , can god changes contents of these abstract objects or destroys them because if abstract objects are thoughts so this means god is thinker and a thinker can decides doesn’t think to his thoughts but in this case god absolutely cann’t does it because if he can so this means platonism is not true and this is a form of nominalism ( such as conceptualism that says abstract objects exist for us as universals and we( wrongly) think this role is played by abstract objects but truely god creates all of them ( because they exist as god’s ideas and god creates all of his ideas and concepts). But you obviously assert that platonism is true so in what sense abstract (a-temporal,a-spatial and a-causal) objects depend on god if god powers to create and sustain them is irrelevant in this case ? I strongly think solutions such as yours really cann’t solve this basic problem. Existence of abstract objects as thoughts,ideas,beliefs or concepts in mind of allegedly concrete being (god) really don’t solve the problem. At leats I as well as god can have some ideas or thoughts inn my mind ( of course I can have in my mind some too simple ideas or concepts or thoughts such as 2+2=4) but neither existence nor nature of these abstract objects depend on my or god’s thoughts or ideas. When 2+2=4 in my or god’s mind this true shows a reference to abstract objects that exists freely and depend on absolutely nothing whatsoever.

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