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Herman Bavinck notes that although the Bible talks about God changing a course of action, or becoming angry, these are the result of changes in the heart of God's people (Numbers 14.) "Scripture testifies that in all these various relations and experiences, God remains ever the same." [18] Millard Erickson calls this attribute God's constancy. [3]
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.
A formal distinction exists between the attribute of omnipotence and the attribute of omniscience because omnipotence and omniscience are inseparable for an omnipotent being (God); omnipotence and omniscience do not have the same definition, and the distinction between them exists de re (not conceptually or propositionally – de dicto). [20]
[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]
Religious responses to the problem of evil are concerned with reconciling the existence of evil and suffering with an omnipotent, omnibenevolent, and omniscient God. [1] [2] The problem of evil is acute for monotheistic religions such as Christianity, Islam, and Judaism whose religion is based on such a God.
An omnipotent being with both first and second-order omnipotence at a particular time might restrict its own power to act and, henceforth, cease to be omnipotent in either sense. There has been considerable philosophical dispute since Mackie, as to the best way to formulate the paradox of omnipotence in formal logic. [16] God and logic
Two different models of the process of creation existed in ancient Israel. [15] In the "logos" (speech) model, God speaks and shapes unresisting dormant matter into effective existence and order (Psalm 33: "By the word of YHWH the heavens were made, and by the breath of his mouth all their hosts; he gathers up the waters like a mound, stores the Deep in vaults"); in the second, or "agon ...
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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