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The relation between such a God and such a man, and the relation between such a man and such a God, is for me the theme of the Bible and the essence of philosophy." [5] Kierkegaard doesn't believe God is so objective toward human beings but rather that he is the absolute subjective being. He put it this way in 1846:
On the side of personality, Schaeffer posits a "chasm" between God and Man, on the one side, and the animal, the flower, and the machine on the other. On the side of infiniteness, Schaeffer moves the chasm to between God and Man. The existence of this "complete chasm," Schaeffer says, is the origin of our confusion on issues of metaphysics.
In Christ the two natures of God and human are not two persons but one; thus a union is effected in Christ between all of humanity in principle and God. So the holy God and sinful humanity are reconciled in principle in the one sinless man, Jesus Christ. (See Jesus' prayer as recorded in John 17.) [8]
The modern Eastern Orthodox theologian David Bentley Hart uses the analogia entis in his book The Beauty of the Infinite, noting "The analogy of being does not analogize God and creatures under the more general category of being, but is the analogization of being (itself) in the difference between God and creatures."
God is the creator of all things. Many religions, such as Judaism, Christianity, and Islam believe he created the entire universe and everything in it. He has spiritual attributes found in angels and humans. God has unique attributes of omnipotence, omnipresence, and omniscience. He is the model of perfection in all of creation. [3]
He claimed that being is univocal, i.e., that all of its senses are affirmed in one voice. Deleuze adapts the doctrine of univocity to claim that being is, univocally, difference. "With univocity, however, it is not the differences which are and must be: it is being which is Difference, in the sense that it is said of difference.
When this consciousness is present, "people are not alienated from God by their instincts". [8] The relation between the lower and the higher consciousness is akin to "Paul's struggle of the spirit to overcome the flesh", [8] or the distinction between the natural and the spiritual side of human beings. [9]
The Old Testament consistently uses three primary words to describe the parts of man: basar (flesh), which refers to the external, material aspect of man (mostly in emphasizing human frailty); nephesh, which refers to the soul as well as the whole person or life; and ruach which is used to refer to the human spirit (ruach can mean "wind", "breath", or "spirit" depending on the context; cf ...