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According to Wayne Grudem, "the God of the Bible is no abstract deity removed from, and uninterested in his creation". [16] Grudem goes on to say that the whole Bible "is the story of God's involvement with his creation", but highlights verses such as Acts 17:28, "in him we live and move and have our being". [16]
Christian Universalism teaches that an eternal Hell does not exist and is a later creation of the church with no biblical support. Reasoning by Christian Universalists includes that an eternal Hell is against the nature, character and attributes of a loving God, human nature, sin's nature of destruction rather than perpetual misery, the nature ...
[27]: p.39 The Christian theology of the Holy Spirit, or pneumatology (from Greek pneuma or "spirit"), was the last piece of Trinitarian theology to be fully explored and developed, and there is thus greater theological diversity among Christian understandings of the Spirit than there is among understandings of the Son and the Father.
After separating from theology, the primary concern of nineteenth century Christian ethicists was the study of human nature. "Beginning with the rise of Christian social theory" in the nineteenth century, theologian John Carman says Christian ethics became heavily oriented toward discussion of nature and society, wealth, work, and human equality.
Throughout history, Christian theologians have advocated for a free-will theodicy. [12] Besides, the question whether God's way of expressing his sovereignty is consistent with meaningful human decisions which are free from compulsion is a significant theological question in Christianity. [ 13 ]
Christian theologian and professor of New Testament, Rudolf Bultmann wrote that: [1] The cosmology of the New Testament is essentially mythical in character. The world is viewed as a three storied structure, with the earth in the center, the heaven above, and the underworld beneath.
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