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God's sovereignty, as the right to exercise his ruling power over his creation, is contingent upon his creation. God's sovereignty only takes effect once creation exists for it to be expressed upon. If the sovereignty of God is considered one of his attributes, it is a temporal one. [9]
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.
In the Free Methodist church, we believe all truth is God's truth. If something is true, we embrace it as from the Lord. First and foremost, we hold scripture up to be the primary source of God's inspired revealed truth to us. And, we also embrace truth that is found in three other places: reason, tradition, and experience.
A Narrative of the Captivity and Restoration of Mrs. Mary Rowlandson (also known as The Sovereignty and Goodness of God) is a 1682 memoir written by Mary (White) Rowlandson, a married English colonist and mother who was captured in 1675 in an attack by Native Americans during King Philip's War. She was held by them for ransom for 11 weeks and 5 ...
The concept of divine right incorporates, but exaggerates, the ancient Christian concept of "royal God-given rights", which teach that "the right to rule is anointed by God", [citation needed] although this idea is found in many other cultures, including Aryan and Egyptian traditions.
In Christianity, God is the eternal, supreme being who created and preserves all things. [5] Christians believe in a monotheistic conception of God, which is both transcendent (wholly independent of, and removed from, the material universe) and immanent (involved in the material universe). [6]
By the middle of the 20th century, realized eschatology, which viewed the Kingdom as non-apocalyptic but as the manifestation of divine sovereignty over the world (realized by the ministry of Jesus), had gathered a scholarly following. [11] In this view the Kingdom is held to be available in the present. [12]
This law-gospel distinction parallels and amplifies Luther's doctrine of Christians being at the same time saint and sinner, a citizen of both kingdoms. Luther describes them as slaves of sin, the law, and death while alive and existing in the natural kingdom, but when dead in Christ, they become instead lords over sin, the law, and death. [5]