Here, it isn't perfect and imperfect, but actually doing something or not doing something "hangs" connotes man does not want to be in the middle, but mankind has put him in between one thing and another "in doubt" means not wanting/knowing to do something to do not to do Lines 8-9 In doubt to deem himself a god, or beast; Not knowing whether to call himself good or bad
In doubt his mind or body to prefer; Not knowing to use his body or mind repetition- showing the imperfectness of man to judge; to call "God" connotes good, superior qualities, whereas "beast" connotes savagery qualities....The comparison of something that is great to something that is terrible helps portray the line between perfect and imperfect in man Another scenario where man is torn between two sides.
However, that such a vain effort to eliminate antithesis between Biblical Christianity and its opponents is made by worldly scholars should come as no surprise. After all, respect for, and condoning of, that antithesis would be implicitly self-condemning. John 3:20 tells us that it is precisely an escape from God's condemnation which unbelievers seek.
How to Write a Synthesis Essay. Synthesis Writing: to combine the ideas of more than one source with your own. Preparing to write your Synthesis Essay.
Paul, as we have seen above then, could use facts or evidences in his apologetic. He could quote unbelieving philosophers. But he never lost sight of the presuppositional antithesis in defending the faith. The apologist needs to recognize that because of "the antithesis," the debate between believer and unbeliever is fundamentally a dispute or clash between two complete world views, between ultimate commitments and assumptions which are contrary to each other. An unbeliever is not simply an unbeliever at separate points; his antagonism is rooted in an overall "philosophy" of life. (As Paul says in Colossians 2:18, "beware lest any man take you captive through his philosophy.") Two philosophies or two systems of thought are in collision with each other. One submits to the authority of God's word as a matter of presuppositional commitment; one does not. The debate between the two perspectives will eventually work down to the level of one's ultimate authority. The presuppositional apologist realizes that every argument chain must end, and must end in a self-authenticating starting point. If the starting point is not self-authenticating, the chain just goes on and on. Every worldview has its unquestioned and its unquestionable assumptions, its primitive commitments. Religious debate is always a question of ultimate authority.
What Paul actually says in these verses though is that men will try to seek God, "if perhaps they might feel after Him." The subordinate clause that is used in that particular verse expresses an unlikely contingency; it's not likely that they are going to seek after God. Indeed Paul tells us in Rom 3 that "there is none that seek God; they have all turned aside and become unprofitable." But even if they should seek after God, Paul says that what they do is "grope" or feel after Him. The Greek word that is used is the same word used by Homer for the groping around of the blinded cyclops. Plato used that word for what he called amateur guesses at the truth. Paul says, even if men might seek after God, their groping in darkness, their amateur guesses, give no authority to what they are doing. And so far from showing what Lightfoot thought was a clear appreciation of the elements of truth contained in their philosophy, at Athens Paul taught that the eyes of the unbeliever are blinded to the light of God's revelation. As he says in Rom 1, unbelievers have a knowledge of God, but it's one that they suppress, thereby meriting God's condemnation. Commenting on this, the earlier Berkouwer, writes: "The antithesis looms larger in every encounter with heathendom. It is directed, however, against the maligning that heathendom does to the revealed truth of God in nature, and it calls for conversion to the revelation of God in Christ."
Paul concisely lays out the epistemological enmity of which we are speaking, and he plainly points to its consequences, in Colossians 2:8 -- "take heed, lest anyone rob you [that is, rob you of the wisdom of the treasures of knowledge spoken of in verse three preceding] through his philosophy, even vain deceit, which is after the traditions of men, after the rudimentary assumptions of the world, and not after Christ." Here, Paul sets a philosophy which is "after Christ" in antithesis to one that is "after worldly" presuppositions (his word is "rudiments": the elementary principles of learning) and human traditions. And Paul says that the latter will have the effect of depriving those who maintain it of knowledge. Those who "suppress the truth in unrighteousness," are not only "without excuse" for their line of reasoning, but they also become "vain in their reasoning, their senseless hearts being darkened" (Rom 1:18,20-21).' Unbelieving philosophy is not "philosophy", (etymologically "the love of wisdom") at all. The arguments of unregenerate men against the Christian faith are thus only "the oppositions of knowledge falsely-so-called" (I Tim 6:20), the foolish reasoning of those "that oppose themselves" (II Tim 2:25) in the process of prosecuting their enmity or hostility against God.
A graphic illustration of the antithesis, or enmity, between the seed of the serpent and the seed which belongs to God, is found in the account of Elymas the sorcerer, whom Paul denounced as "a son of the devil," because he "opposed" the apostles by trying to turn aside Sergius Paulus from the faith, and by always "perverting the right ways of the Lord" (Acts 13).
The spirit of our age or culture, however, is not only antithetical to the perspective of God's Spirit as generally revealed in the Scriptures; it is in particular antithetical to the Biblical view of antithesis itself. The enmity or antithesis between the regenerate and unregenerate mind, as presaging the final antithesis of heaven and hell is renounced by the modern spirit in the hope that all the world might some day "live as one."
Before this class I did not know that I was going to declare my major in communications, and did not know how useful Composition 150 was going to be....
from An Essay on Man written by Alexander Pope Brief Overview of Alexander Pope -He was born in London in 1688 of a Roman Catholic family
-His numerous health problems, including tuberculosis, caused him to be irritable all his life
-He was privately educated, and began to write at age 16
-His literary success enabled him to make a living
-He died in 1744 Line by Line Analyzation.....
In fact, Satan even dared to tempt Jesus, the Son of God, to achieve God's ends by compromising the antithesis with Satan himself. In Matt 4:8-10, you remember how Satan showed Jesus the kingdoms of the world, and he said all of them would belong to Jesus if He would just bow his knee to Satan. (Of course, they belonged to Jesus anyway. Satan was proposing a shortcut.) So if we would live up to Paul's assessment that Christians "are not ignorant of his [Satan's] devices" (II Corinthians 2:11), then we must be sure not to ignore the tempter's persistent device of suggesting that we can tone down or disregard the antithesis which God has imposed between His people and the world.
Men should actually study themselves Lines 1-2 This first line is a case of Antithesis because both parts of the statement which appear in balanced form, reinforce the idea that the knowledge of man is to be achieved by the person himself by looking into himself...
The entire Biblical message of redemption and the historical establishing of God's kingdom both presuppose "the antithesis," then, between the people of God and the culture of unbelief, between the regenerate and the unregenerate. Therefore, throughout history Satan has tempted God's people to compromise "the antithesis" -- whether by intermingling in ungodly marriages (Gen. 5:2), or by showing unwarranted tolerance toward the enemies of God (Joshua 23:11-13; Judges 1:21,27-36; Ps 106:34-35), or by departing from the authority of God's word so that "every man does what is right in his own eyes," (Judges 21:25), by committing spiritual adultery with other gods (e.g. Ps. 106:36,39; Hosea 2:2-13, 4:12; Exek. 16:15-25), by trusting in some power other than God (e.g. Kings 18:21; Chron. 16: 7-9; Isa 30:7, 31:1; Ezek 16:26-29), or by repudiating the Messiah along with the world (John 1:10-11), or by bowing the knee both to Christ and to Caesar (cf. Acts 17:7; Rev 13:8,11-17).