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All the above items show the 'contrivances' in existence, which Paley argues prove the personality of the Deity, arguing that only persons can contrive or design. Chapter XXIV. Of the natural Attributes of the Deity The attributes of God must, Paley argues, be 'adequate to the magnitude, extent, and multiplicity of his operations'. Chapter XXV.
The term "dying god" is associated with the works of James Frazer, [4] Jane Ellen Harrison, and their fellow Cambridge Ritualists. [16] At the end of the 19th century, in their The Golden Bough [4] and Prolegomena to the Study of Greek Religion, Frazer and Harrison argued that all myths are echoes of rituals, and that all rituals have as their primordial purpose the manipulation of natural ...
Omnipotence, they say, does not mean that God can do anything at all but, rather, that he can do anything that is logically possible; he cannot, for instance, make a square circle. Likewise, God cannot make a being greater than himself, because he is, by definition, the greatest possible being.
The theme of God's "death" became more explicit in the theosophism [clarification needed] of the 18th- and 19th-century mystic William Blake.In his intricately engraved illuminated books, Blake sought to throw off the dogmatism of his contemporary Christianity and, guided by a lifetime of vivid visions, examine the dark, destructive, and apocalyptic undercurrent of theology.
Genesis 5:24 says "Enoch walked with God; then he was no more, for God took him," but it does not state whether he was alive or dead nor where God took him. The Books of Kings describes the prophet Elijah being taken towards the heavens ( Hebrew : שָׁמַיִם , romanized : šāmayim ) in a whirlwind, but the word can mean either heaven ...
When I perceive the order and harmony of nature, I know that God, as infinitely wise spirit or mind, is the cause. [71] We can't see God because He is a spirit or mind, not an idea. We see Him in the same way that we see a man, when actually we are seeing only the ideas, such as color, size, and motion that the man causes. [72]
The teleological argument (from τέλος, telos, 'end, aim, goal') also known as physico-theological argument, argument from design, or intelligent design argument, is a rational argument for the existence of God or, more generally, that complex functionality in the natural world, which looks designed, is evidence of an intelligent creator.
Swinburne gives two reasons why a God that controls every particle can be simple: first, a person, as indicated by phenomena such as split-brains, is not the same as their highly complex brain but "is something simpler" that can "control" that brain; and second, simplicity is a quality that is intrinsic to a hypothesis, not related to its ...