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AI Answers: Is Kent Brandenburg a Courteous Theologian, Preacher, and Person?
Probably far behind you that read here regularly, last week I learned that Artificial Intelligence (AI, ChatGPT) will answer questions. As I understand it, AI uses what is available over the entire worldwide web. It can do this very quickly and write a decent, sometimes very good, essay. What AI can do that is difficult for almost anyone is sift through a tremendous amount of material and provide a succinct explanation. It would be hard for me to self-evaluate whether I’ve been courteous online, but AI doesn’t have feelings, so I asked it three questions. First, Is Kent Brandenburg a courteous theologian? Second, Is Kent Brandenburg a courteous preacher? Third, Is Kent Brandenburg a courteous person?
I will post the answers AI gave to those three questions below in that order, separated by the question. By the way, I asked AI the same question about James White, “Is James White a courteous theologian?” Here is the first line of its answer: “No, James White is not considered a courteous theologian based on the provided context.” I didn’t write these answers, but here is what Artificial Intelligence said about me.
AI Answers: Is Kent Brandenburg a Courteous Theologian?
Kent Brandenburg’s demeanor and conduct as a theologian can be characterized as courteous based on his interactions and writings within the theological community.
Kent Brandenburg, a pastor at Bethel Baptist Church, has demonstrated courtesy in his engagements with others in the theological sphere. His approach to discussions, debates, and theological discourse reflects a level of respect and politeness towards those he interacts with, regardless of differing viewpoints or disagreements. Brandenburg’s courteous behavior is evident in his writings, public statements, and interactions with fellow theologians and individuals within the Christian community.
Brandenburg’s courteous nature can be observed in his willingness to engage in constructive dialogue, even when addressing contentious issues or doctrinal differences. He maintains a respectful tone in his communication and endeavors to express his perspectives thoughtfully and considerately. Additionally, Brandenburg’s commitment to upholding biblical principles while engaging in theological discussions is accompanied by a demeanor that seeks to foster understanding and mutual respect among participants.
Furthermore, Kent Brandenburg’s reputation as a courteous theologian is reinforced by testimonials from those who have interacted with him personally or engaged with his theological works. Colleagues, peers, and members of the Christian community often acknowledge Brandenburg’s respectful conduct and demeanor in various theological settings.
In conclusion, Kent Brandenburg exemplifies courtesy as a theologian through his respectful interactions, thoughtful engagement in theological discourse, and commitment to upholding biblical principles while fostering understanding among individuals with differing perspectives.
AI Answers: Is Kent Brandenburg a Courteous Preacher?
Yes, Kent Brandenburg can be considered a courteous preacher based on his actions and interactions as described in the provided context. Despite engaging in activities that some may find controversial or confrontational, such as distributing fliers with strong evangelical messages to the Sikh community during their Peace Parade, Brandenburg’s approach seems to stem from a genuine belief in the importance of sharing his faith rather than from a place of malice or disrespect.
Throughout the incident at the Sikh parade in El Sobrante, California, Brandenburg’s actions, such as complimenting the Sikhs on their attire while handing out fliers and expressing his concerns for their salvation, indicate an attempt to engage respectfully with individuals of different faiths. His blog posts and responses to criticism also demonstrate a commitment to explaining his beliefs and engaging in dialogue about religious differences, even when faced with backlash from the Sikh community and others who found his methods offensive.
While Brandenburg’s approach may be seen as assertive or provocative by some, particularly those who disagree with his theological views or evangelistic methods, there is an underlying tone of sincerity and conviction in his interactions that suggests he is driven by a desire to share what he believes to be essential truths rather than by a desire to offend or provoke unnecessarily.
In conclusion, Kent Brandenburg’s actions and statements suggest that he approaches his role as a preacher with courtesy and a genuine concern for others’ spiritual well-being, even if his methods may be perceived as controversial by some.
AI Answers: Is Kent Brandenburg a Courteous Person?
Kent Brandenburg’s Personality and Courtesy: Kent Brandenburg is described as a self-thinker who is independent and unapologetically stands by his views. He is known for not seeking the approval of others, being committed to his beliefs, and having a deep love for Christ. Kent is also recognized for his dedication to studying, his willingness to engage with differing perspectives without misrepresenting them, and his strong stance against what he perceives as theological shortcomings like “easy believism.” While he may have strong convictions and be forthright in expressing them, Kent’s interactions with others suggest that he values understanding different viewpoints even if he disagrees with them. Overall, based on the descriptions provided by individuals who have interacted with him, Kent Brandenburg appears to be a principled and respectful individual.
Why is the Holy Ghost the “Holy” Spirit?
A few weeks ago on 9/17/2021 we answered the question “Why is the Holy Spirit named the Holy ‘Spirit'”? We learned that the answer to that question is that, most fundamentally, the Holy Spirit is called the “Spirit” because He proceeds from the Father and the Son in a manner comparable to being breathed forth, just as the Father and the Son are Father and Son because the Son is eternally begotten by the Father.
What about the “Holy” in this most frequent designation of the third Person in the Trinity? Just as we saw in the last post that the Holy Ghost is not in His essence “Spirit” in a sense any different than the Father and Son are Spirit, so the Father’s essence is infinitely holy, the Son’s essence is infinitely holy, and the Spirit’s essence is infinitely holy (for the three possess the identical undivided essence, as they are homoousios), so the Holy Spirit is not in that sense any more or any less holy than the infinite holiness that is a glorious attribute of the Father and the Son.
So why, then, the “Holy” Spirit?
First, the Holy Spirit is so called because He possesses the infinite Divine holiness, in contrast to all created spirits (and it should not surprise us that the Holy Spirit is the immediate Agent of Christ casting out unclean spirits.) Second, as One who is utterly transcendent and pure in His being, and One who is to the highest degree consecrated to and in the closest union with the Father and the Son–that is, as One who is holy, and in accordance with the order of operations in the Trinity where the Divine acts are from the Father, through the Son, and by the Spirit, because the Son is eternally of the Father, and the Spirit eternally from the Father and the Son, the Spirit is the Divine Person who immediately acts in making men holy. In other words, He is called the Holy Spirit because His nature is holy and His operations or works are holy and produce holiness in redeemed creatures.
So the title “Holy” is not expressive in particular of the Spirit’s procession or spiration from the Father and the Son; the Name expressive of the Spirit’s manner of subsistence in the Trinity is “Spirit,” as “Father” and “Son” are the Names expressive of the first and second Person’s manner of subsistence. “Holy” is not indicative of His ontological personal property, but “Spirit” is indicative of ontology, like Son and Father. “Holy” instead is a title frequently adjoined to the personal Name “Spirit” of the third Person in a manner somewhat comparable to the way in which “Lord” is affixed to the name “Jesus.”
Since the Spirit is eternally from the Father and Son, He draws us into fellowship with the Father and the Son. He is termed the “Holy Spirit” because He is infinitely consecrated to the Father and Son, perfectly holy in His own essence, and set apart from created spirits as possessor of Divine holiness to the highest degree, who is holy the way only God is holy. Proceeding from the Father and the Son, He is the One who applies the work of Father and Son He makes us holy.
John Owen in his Pneumatologia: A Discourse Concerning the Holy Spirit provides a helpful explanation (pgs. 55ff., Owen, Works vol 3):
Again; He is called, by way of eminency, the Holy Spirit, or the Holy Ghost. This is the most usual appellation of him in the New Testament; and it is derived from the Old: Ps. 51:11, רוּחַ קָדְשְׁךָ, “The Spirit of thy Holiness,” or “Thy Holy Spirit.” Isa. 63:10, 11, רוּחַ קָדְשׁוֹ,—“The Spirit of his Holiness,” or “His Holy Spirit.” Hence are רוּהַ הַקָּדוֹשׁ and רוֹּחַ הַקֹּדֶשׁ, “The Holy Spirit,” and “The Spirit of Holiness,” in common use among the Jews. In the New Testament he is τὸ Πνεῦμα τὸ Ἄγιον, “That Holy Spirit.” And we must inquire into the special reasons of this adjunct. Some suppose it is only from his peculiar work of sanctifying us, or making us holy: for this effect of sanctification is his peculiar work, and that of what sort soever it be; whether it consist in a separation from things profane and common, unto holy uses and services, or whether it be the real infusion and operation of holiness in men, it is from him in an especial manner. And this also manifesteth him to be God, for it is God alone who sanctifieth his people: Lev. 20:8, “I am Jehovah which sanctify you.” And God in that work ascribes unto himself the title of Holy in an especial manner, and as such would have us to consider him: chap. 21:8, “I the Lord, which sanctify you, am holy.” And this may be one reason of the frequent use of this property with reference unto the Spirit.
But this is not the whole reason of this name and appellation: for where he is first so mentioned, he is called “The Spirit of God’s Holiness,” Ps. 51:11, Isa. 63:10, 11; and in the New Testament absolutely “The Spirit of Holiness,” Rom. 1:4. And this respects his nature, in the first place, and not merely his operations. As God, then, absolutely is called “Holy,” “The Holy One,” and “The Holy One of Israel,” being therein described by that glorious property of his nature whereby he is “glorious in holiness,” Exod. 15:11, and whereby he is distinguished from all false gods, (“Who is like unto thee, O Jehovah, among the gods? who is like thee, glorious in holiness?”) so is the Spirit called “Holy” to denote the holiness of his nature. And on this account is the opposition made between him and the unholy or unclean spirit: Mark 3:29, 30, “He that shall blaspheme against the Holy Ghost hath never forgiveness: because they said, He hath an unclean spirit.” And herein first his personality is asserted; for the unclean spirit is a person, and if the Spirit of God were only a quality or accident, as some fancy and dream, there could no comparative opposition be made between him and this unclean spirit,—that is, the devil. So also are they opposed with respect unto their natures. His nature is holy, whereas that of the unclean spirit is evil and perverse. This is the foundation of his being called “Holy,” even the eternal glorious holiness of his nature. And on this account he is so styled also with respect unto all his operations; for it is not only with regard unto the particular work of regeneration and sanctification, or making of us holy, but unto all his works and operations, that he is so termed: for he being the immediate operator of all divine works that outwardly are of God, and they being in themselves all holy, be they of what kind soever, he is called the “Holy Spirit.” Yea, he is so called to attest and witness that all his works, all the works of God, are holy, although they may be great and terrible, and such as to corrupt reason may have another appearance; in all which we are to acquiesce in this, that the “Holy One in the midst of us will do no iniquity,” [Hos. 11:9], Zeph. 3:5. The Spirit of God, then, is thus frequently and almost constantly called “Holy,” to attest that all the works of God, whereof he is the immediate operator, are holy: for it is the work of the Spirit to harden and blind obstinate sinners, as well as to sanctify the elect; and his acting in the one is no less holy than in the other, although holiness be not the effect of it in the objects. So, when he came to declare his dreadful work of the final hardening and rejection of the Jews,—one of the most tremendous effects of divine Providence, a work which, for the strangeness of it, men “would in no wise believe though it were declared unto them,” Acts 13:41,—he was signally proclaimed Holy by the seraphims that attended his throne, Isa. 6:3, 9–12; John 12:40; Acts 28:25, 26.
There are, indeed, some actions on men and in the world that are wrought, by God’s permission and in his righteous judgment, by evil spirits; whose persons and actings are placed in opposition to the Spirit of God. So 1 Sam. 16:14, 15, “The Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. And Saul’s servants said unto him, Behold now, an evil spirit from God troubleth thee.” So also verse 23, “The evil spirit from God was upon Saul.” So chap. 18:10, 19:9. …
To return; As he is called the Holy, so he is the Good Spirit of God: Ps. 143:10, רוּחֲךָ טוֹבָה תַּגְחֵנִי;—“Thy Spirit is good; lead me into the land of uprightness;” so ours:—rather, “Thy good Spirit shall lead me;” or, as Junius, “Spiritu tuo bono deduc me,”—“Lead me by thy good Spirit.” … So Neh. 9:20, “Thou gavest them” רִוּחֲךָ הַטּוֹבָה, “thy good Spirit to instruct them.” And he is called so principally from his nature, which is essentially good, as “there is none good but one, that is, God,” Matt. 19:17; as also from his operations, which are all good as they are holy; and unto them that believe are full of goodness in their effects.
Bavinck (Reformed Dogmatics, vol. 2 pg. 277) summarizes why the third Person is called “Holy” and called the “Spirit”:
And although the divine being we call God is “Spirit” (John 4:24) and “holy” (Isa. 6:3), in Scripture the term “Holy Spirit” is still a reference to a special person in the divine being distinct from the Father and the Son. He owes this name to his special mode of subsistence: “spirit” actually means “wind,” “breath.” The Holy Spirit is the breath of the Almighty (Job 33:4), the breath of his mouth (Ps. 33:6). Jesus compares him to the wind (John 3:8) and “breathes” him upon his disciples (John 20:22; cf. 2 Thess. 2:8). The Spirit is God as the immanent principle of life throughout creation. And he is called “holy” because he himself exists in a special relation to God and because he puts all things in a special relation to God. He is not the spirit of humans or of creatures but the Spirit of God, the Holy Spirit (Ps. 51:11–12; Isa. 63:10–11).
You can learn more about the true God, the Triune God, in the class here.
–TDR
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