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The reference to creating new children of Abraham out of stone is an illustration of God's omnipotence and that he has no need for his current worshipers. [2] [3] The "raising up of children to Abraham from these stones" is generally seen as wordplay as in Hebrew the word for stones is abanim and children is banim.
Augustine: "To be made then the sons of God, and brothers of Christ, they must of course be born; for if they are not born, how can they be sons?Now the sons of men are born of flesh and blood, and the will of man, and the embrace of wedlock; but how these are born, the next words declare: Not of bloods; that is, the male’s and the female’s.
Genesis 1:1 forms the basis for the Judeo-Christian doctrine of creation out of nothing (creatio ex nihilo).Some scholars still support this reading, [5] but most agree that on strictly linguistic and exegetical grounds this is not the preferred option, [6] [7] [8] and that the authors of Genesis 1 were concerned not with the origins of matter (the material which God formed into the habitable ...
[44] Friedrich Schleiermacher, sometimes called "the father of liberal theology", [45] was one of many German theologians who departed from the idea of personal ontological pre-existence of Christ, teaching that "Christ was not God but was created as the ideal and perfect man whose sinlessness constituted his divinity."
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.
In the book, Augustine took the view that everything in the universe was created simultaneously by God, and not in seven days like a plain account of Genesis would require. He argues that the six-day structure of creation presented in the book of Genesis represents a logical framework, rather than the passage of time in a physical way.
The Roman Catechism adds that human concepts of heaven (living like a king, heaven being the most perfect paradise, one enjoying the ultimate union with God, the realization of one's potential and ideals, the achievement of godhood, materialistic fulfillment (wealth, power, feast, pleasure, leisure, etc.), eternal rest, reunion with loved ones ...
Fourth, in their context, the three Son of God passages here examined (Romans 8:3, 32; Galatians 4:4) certainly do not focus on the Son's pre-existence, but on his being sent or given up to free human beings from sin and death, to make them God's adopted children, and to let them live (and pray) with the power of the indwelling Spirit.