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This was essentially the position Augustine of Hippo took in his The City of God: For He is called omnipotent on account of His doing what He wills, not on account of His suffering what He wills not; for if that should befall Him, He would by no means be omnipotent. Wherefore, He cannot do some things for the very reason that He is omnipotent. [14]
The God of Tenrikyo transcends time and space and rejects systematic classification. Because of this quality, God has the ability to become finite and limited so that God's teachings could be understood by human beings, i.e. through the life and writings of Nakayama Miki. [15]
Omnipotence is the quality of having unlimited power. Monotheistic religions generally attribute omnipotence only to the deity of their faith. In the monotheistic religious philosophy of Abrahamic religions, omnipotence is often listed as one of God's characteristics, along with omniscience, omnipresence, and omnibenevolence.
Griffin argued in later works that humans cannot have free will if God is omniscient. He contended that, if God is truly omniscient, then he will know infallibly what people will do, meaning that they cannot be free. Griffin argued that the human will could not oppose God's will, if God is omnipotent.
Epicurus was not an atheist, although he rejected the idea of a god concerned with human affairs; followers of Epicureanism denied the idea that there was no god. While the conception of a supreme, happy and blessed god was the most popular during his time, Epicurus rejected such a notion, as he considered it too heavy a burden for a god to have to worry about all the problems in the world.
For example, when Nyaya scholars stated God is omnipotent, omniscient and infallible, that the world is the result of God's creation which is proved by the presence of creatures, just like human work proves human existence, Mimamsa scholars asked, why does this God create the world, for what reason?
The actions of a human are thus determined by a human acting on relatively strong or weak urges (both from God and the environment around them) and their own relative power to choose. [ 5 ] A proposition first offered by Boethius [ 6 ] and later by Thomas Aquinas [ note 1 ] and C. S. Lewis , suggests that God's perception of time is different ...
The idea that God is "all good" is called his omnibenevolence. Critics of Christian conceptions of God as all-good, all-knowing, and all-powerful cite the presence of evil in the world as evidence that it is impossible for all three attributes to be true; this apparent contradiction is known as the problem of evil.