Why the Kingdom of God was never really fighting human empires.

Proposing a Formal Discipline—the Relationological as Distinct from the Ontological

This article introduces Deipsism (from Latin, Dei- “God” + ipse- “self”) as the rational conclusion of solipsism. Deipsism argues that the certainty of the self (Cogito ergo sum) logically and empirically implies the existence of a "Thou" (Cogito ergo Tu es).

God named the forbidden tree before anyone ate from it. And there was knowledge in the name.

Why rule-following without a root of devotion produces brittle, compliance based Christians.

Christ’s Eternal Husband Role and the Father’s Primacy in the Eschaton

The biblical narrative culminates in a beautiful and timeless charm of a fairy tale: “and they all lived happily ever after.” This is not a storybook ending delusion—it’s the eschatological reality of God’s redemptive plan, where Christ, Revelation's Bridegroom, becomes the Eternal Husband, and the Father reigns supreme as “all in all.”

God Most High labored in unison with His Word, such was the labor that the Spirit between them hovered over the chaos waters and brooded over the existential void.

Abstract

The question “Can God die?” evokes a theological paradox akin to the philosophical conundrum of an unstoppable force meeting an immovable object, while “Can God learn anything?” challenges divine omniscience. In Christian theology, these paradoxes are resolved in Jesus Christ, who, as fully divine and fully human, confronts death—the seemingly immovable object—with His omnipotent divine nature, the unstoppable force, and experiences obedience and suffering in His human nature.

A Rebuttal to Kierkegaard’s Teleological Suspension in the Akedah

Abstract:

Søren Kierkegaard, in Fear and Trembling, introduces the concept of the “teleological suspension of the ethical,” positing that Abraham’s willingness to sacrifice Isaac in Genesis 22 represents a paradoxical act of faith that suspends universal ethical norms in favor of a divine command. Kierkegaard argues that the ethical, as the universal, is superseded by the individual’s absolute relation to God, which he calls the “absurd” (Kierkegaard, 1843/2006, p. 54).

Abstract

This paper contends that faith, particularly within the framework of the "mesotopia," operates as a phenomenology of the possible, fundamentally reached by the necessary.