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Edwards instead puts forth the idea that the reason for God's creation of the world was not human happiness, but the magnification of his own glory and name. [1] [3] Edwards then argues that since true happiness comes from God alone, human happiness is an extension of God's glory. Indeed, Edwards maintains, all God's "ultimate" ends and "chief ...
For the God who created and upholds the universe was not created – he is eternal. He was not 'made' and therefore subject to the laws that science discovered; it was he who made the universe with its laws. Indeed, that fact constitutes the fundamental distinction between God and the universe. The universe came to be, God did not.
It holds that the material world is an illusion, and consequently not created by God: the only real creation is the spiritual realm, of which the material world is a distorted version. Christian Scientists regard the story of the creation in the Book of Genesis as having symbolic rather than literal meaning.
The Genesis creation narrative is the creation myth [a] of both Judaism and Christianity, [1] told in the Book of Genesis ch. 1–2. While the Jewish and Christian tradition is that the account is one comprehensive story, [2] [3] modern scholars of biblical criticism identify the account as a composite work [4] made up of two stories drawn from different sources.
Rejection of evolution by religious groups, sometimes called creation–evolution controversy, has a long history. [1] In response to theories developed by scientists, some religious individuals and organizations question the legitimacy of scientific ideas that contradicted the young earth pseudoscientific interpretation of the creation account in Genesis.
The history of creationism relates to the history of thought based on the premise that the natural universe had a beginning, and came into being supernaturally. [1] [2] The term creationism in its broad sense covers a wide range of views and interpretations, and was not in common use before the late 19th century.
Saadia Gaon introduced ex nihilo creation into the readings of the Jewish bible in the 10th century CE in his work Book of Beliefs and Opinions where he imagines a God far more awesome and omnipotent than that of the rabbis, the traditional Jewish teachers who had so far dominated Judaism, whose God created the world from pre-existing matter. [29]
Therefore, God either did not create these organisms or is not omnipotent, omniscient and omnibenevolent. It is sometimes used as a reductio ad absurdum of the well-known argument from design, which runs as follows: Living things are too well-designed to have originated by chance. Therefore, life must have been created by an intelligent creator.