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[3] Maimonides – along with Samuel ibn Tibbon – draws on Bahya ibn Paquda, [citation needed] who shows that our inability to describe God is related to the fact of his absolute unity. God, as the entity which is "truly One" (האחד האמת), must be free of properties and is thus unlike anything else and indescribable.
The Christian View of God and the World. New York: Charles Scribner's Sons (1893) online version; Francis Schaeffer. The Complete Works of Francis A. Schaeffer: A Christian Worldview. Wheaton, IL: Crossway (1982). [4] C. Fred Smith. "Developing a Biblical Worldview: Seeing Things God's Way." Nashville, TN: B and H Academic (2015)
This is the view that Erasmus prefers in On Free Will. Monergism is the idea that God brings about an individual's salvation or justification regardless of their co-operation. This is the view associated with the early leaders of the Reformation such as Luther.
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. [1]
Ward defended the utility of the five ways (for instance, on the fourth argument he states that all possible smells must pre-exist in the mind of God, but that God, being by his nature non-physical, does not himself stink) whilst pointing out that they only constitute a proof of God if one first begins with a proposition that the universe can ...
The Experience of God: Being, Consciousness, Bliss is a 2013 book by philosopher and religious studies scholar David Bentley Hart published by Yale University Press.The book lays out a statement and defense of classical theism and attempts to provide an explanation of how the word "God" functions in the theistic faiths, drawing particularly from Christianity, Islam and Hinduism.
In the Farewell Discourse Jesus promised to send the Holy Spirit to his disciples after his departure, depiction from the Maesta by Duccio, 1308–1311.. The roots of the doctrine of Christian perfection lie in the writings of some early Roman Catholic theologians considered Church Fathers: Irenaeus, [14] Clement of Alexandria, Origen and later Macarius of Egypt and Gregory of Nyssa.
Anton LaVey, founder of the Church of Satan, espoused the view that "god" is a creation of man, rather than man being a creation of "god". In his book, The Satanic Bible, the Satanist's view of god is described as the Satanist's true "self"—a projection of his or her own personality—not an external deity. [80]