Dynamic
God is active and plural in nature.
A personal God has the capacity to relate to and care about us. God did not begin
to love after he created man. God is love because he has an eternal relationship with other eternal persons; the Son, and the Holy Spirit. In the Trinity there exists the dynamics of movement
and a capacity for change. Love is movement within God and toward us. The creation is a change of activity in God and the incarnation is a change in form. An eternal, singular being could not be intrinsically personal because he would not have anyone to
eternally love and relate too.


Free
God's future is open for freedom of action.
An active pluralistic God experiences time; has a past, a present, and a future. The
creation of the world is in God's past and the day of judgement is in his future. God does what
he wants, when he wants. He freely actualizes his own unlimited creative potential in an
eternity of unlimited time. To say that God is timeless means that he has no time and cannot act
sequentially. A timeless God cannot be free because he must always be doing
everything he can possibly do, at the same unending moment.


Theism
God is an infinite, personal being.
God has a mind, a will, and emotions; because we are created in his image we can
experience love and communication with him as well as with each other. Our personal existence logically implies a personal origin which is the basis for human dignity. Only the
existence of a personal God can give us meaning, morality, freedom, and rationality. There is
no way to prove nor rationally explain how an accidental collision of impersonal atoms
can produce life or how an impersonal, irrational, and amoral spirit--Brahma, can manifest personal, rational, and moral beings. The sudden appearance of species in the fossil record
with no evidence of significant nor gradual change over time clearly
depicts a created world.

D   Y   N   A   M   I   C       F   R   E   E       T   H   E   I   S   M       M   E   A   N   I   N   G
The only literal and rational theology of God from the Biblical text.
Introduction
Introduction
Dr. L. D. McCabe, 1887
"We question prescience, because it necessitates limitations in the divine nature, denies to God motion, change, succession, and personality, renders him unable to cognize events as they really are, debars him from all personal and direct participation in the affairs of the human race, robs him of his liberty, and prohibits his active cooperation in the history, development, and government of his universe. And that it does thus so rob him is apparent, for he never can exercise any personal liberty relative to events
that are inevitable and unchangeably foreknown. Foreknowledge imposes
upon him a necessity which annihilates his freedom. Never could he change, determine, adapt, or originate a single event, object, or volition in all the future unfoldings and progressions of eternity."