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But in the Kalam argument you posit that this God has a personal element to it and in fact has all the other attributes which I would consider to be at least a theistic God.
I don't. I have said many times, including on this thread, that the argument, if correct, does not take us to a theistic (intervening) God, but leaves open whether he would intervene/sustain/do miracles. Where do you think the Kalam says anything about that? I'm not aware of anything.
What additional attributes are needed to make this a Christian God?
Interacting with the Patriarchs, the Hebrews, Israel and Judah, Jesus, the Christian church. Stuff like that. None of this is covered by the Kalam argument.
I asked you on What Is God Made Of what caused you/your reasons to be come a Christian and you gave me #92. What else I'm to conclude than this is part of your reasons for becoming a Christian?
Nothing major, that I can remember. I became a Christian very largely through looking at the life, death and resurrection of Jesus Christ. The Kalam and other arguments back that up (at least in the understanding of an immensely powerful, non-material, non-spatial, timeless creator of the universe who is plausibly personal), but I learnt of them much later.
So metaphysics cannot be about reality?
I think Kant answered that one. It has to be grounded in our experiences and understanding else it ends up in contradictions and analogous incoherences. It would seem obvious that as we have none of these about how things began it is pure metaphysics we are dealing with here.
Why do you think it is obvious?