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In Institutes of the Christian Religion (II.xv) Calvin was critical of those who know Christ "in name only", e.g. those who simply teach that Christ is the Redeemer without understanding or teaching how he redeems. For Calvin knowing Christ involves knowing his power and dignity in terms of the threefold office: as priest, prophet and king. [13]
God does not know sinners because they are not worthy that they should be known of God; not that He altogether is ignorant concerning them, but because He knows them not for His own. For God knows all men according to nature, but He seems not to know them for that He loves them not, as they seem not to know God who do not serve Him worthily. [6]
[52] [53] The Bible usually uses the name of God in the singular (e.g., Exodus 20:7 [54] or Psalms 8:1), [55] generally using the terms in a very general sense rather than referring to any special designation of God. [56] However, general references to the name of God may branch to other special forms which express his multifaceted attributes. [56]
God's immutability defines all God's other attributes: God is immutably wise, merciful, good, and gracious: Primarily, God is almighty/omnipotent (all powerful), omnipresent (present everywhere), and omniscient (knows everything); eternally and immutably so. Infiniteness and immutability in God are mutually supportive and imply each other.
Omniscience is the capacity to know everything. In Hinduism , Sikhism and the Abrahamic religions , this is an attribute of God . In Jainism , omniscience is an attribute that any individual can eventually attain.
From this perspective, God alone possesses free-will in the sense of ultimate self-determination. [30] Moreover, God acts through voluntarism in its nominalist sense. [31] This means, what God does is good not because it is guided by his character or moral structure within his nature, but only because God wants it. [32]
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