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Freud proposed that belief in God often stems from an individual's relationship with their father. He argued that the "father complex," shaped by the Oedipus complex and early familial relationships, influenced one’s perception of God as an exalted father figure. [11] Freud also developed psychotherapy as a field separate from the church. [12]
Siddur Nashim, by Margaret Wenig and Naomi Janowitz in 1976, was the first Jewish prayer book to refer to God using female pronouns and imagery. [19] Reconstructionist Rabbi Rebecca Alpert (Reform Judaism, Winter 1991) commented: The experience of praying with Siddur Nashim... transformed my relationship with God. For the first time, I ...
Finding God in All Things: The vision that Ignatius places at the beginning of the Exercises keeps sight of both the Creator and the creature, the One and the other swept along in the same movement of love. In it, God offers himself to humankind in an absolute way through the Son, and humankind responds in an absolute way by a total self-donation.
Process theology does not deny that God is in some respects eternal (will never die), immutable (in the sense that God is unchangingly good), and impassible (in the sense that God's eternal aspect is unaffected by actuality), but it contradicts the classical view by insisting that God is in some respects temporal, mutable, and passible.
Maron, also called Maroun or Maro (Syriac: ܡܪܘܢ, Mārūn; Arabic: مَارُون; Latin: Maron; Ancient Greek: Μάρων), was a 4th-century Syriac Christian hermit monk in the Taurus Mountains whose followers, after his death, founded a religious Christian movement that became known as the Maronite Church, in full communion with the Holy See and the Catholic Church. [5]
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[7] [15] [16] German naturalist Ernst Haeckel (1834–1919) [17] proposed a monistic pantheism in which the idea of God is identical with that of nature or substance. [18] The World Pantheist Movement , started in 1999, describes naturalistic pantheism as including reverence for the universe, realism, strong naturalism, and respect for reason ...
Adam Harwood notes that the doctrine of covenant succession is derived from the statement 1 Corinthians 7:14 that the children of believers are "holy". [9] Rayburn also appeals to Genesis 17:7 ("I will be a God to you and to your descendants after you"), [10] and argues that "it is emphatically clear from Deuteronomy to Proverbs to Ephesians that nurture, not evangelism, is the paradigm of ...