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According to Thomas Aquinas, God can also be defined as the act of all acts, the perfection of all perfections and the perfect Being. [ 2 ] This Being is also called being in the strong sense or intensive Being ( Esse ut actus, or Actus essendi ) to distinguish it from being in the weak sense or common being ( esse commune ) of all created ...
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.
Either (1) in reference to a future state, “if ye have this true love or charity ye shall be perfect hereafter;” or (2) the future has an imperative force, and perfect is limited by the preceding words = perfect in respect of love, i. e. “love your enemies as well as your neighbours,” because your Father being perfect in respect of love ...
The first, absolute perfection, is where God is loved as much as he can be loved; only God himself can be this perfect. The second level, where love for God fills a person constantly, is possible after death but not in life. [25] The lowest level of perfection was thought to be possible to achieve while living. Theologian Thomas Noble described ...
The content of "The Thunder, Perfect Mind" (the title may alternately be translated "The Thunder, Perfect Intellect") takes the form of an extended, riddling monologue, in which an immanent divine saviour speaks a series of paradoxical statements alternating between first-person assertions of identity and direct address to the audience.
According to the Hebrew Bible, in the encounter of the burning bush (Exodus 3:14), Moses asks what he is to say to the Israelites when they ask what gods have sent him to them, and YHWH replies, "I am who I am", adding, "Say this to the people of Israel, 'I am has sent me to you. ' " [4] Despite this exchange, the Israelites are never written to have asked Moses for the name of God. [13]
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Leibniz claims that God's choice is caused not only by its being the most reasonable, but also by God's perfect goodness, a traditional claim about God which Leibniz accepted. [2] [b] As Leibniz says in §55, God's goodness causes him to produce the best world. Hence, the best possible world, or "greatest good" as Leibniz called it in this work ...