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The follow on question "Then can he lift it?" assumes that the rock has already been created, so the correct answer would be "Assuming he makes the rock, no". And if asked "Is God thus not all powerful?", the correct answer would be "God is indeed all powerful until such time as the rock is created". The "Paradox" then is not really a paradox.
The sovereignty (autonomy) of God, existing within a free agent, provides strong inner compulsions toward a course of action (calling), and the power of choice (election). The actions of a human are thus determined by a human acting on relatively strong or weak urges (both from God and the environment around them) and their own relative power ...
Jewish philosophy stresses that free will is a product of the intrinsic human soul, using the word neshama (from the Hebrew root n.sh.m. or .נ.ש.מ meaning "breath"), but the ability to make a free choice is through Yechida (from Hebrew word "yachid", יחיד, singular), the part of the soul that is united with God, [citation needed] the only being that is not hindered by or dependent on ...
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] The debate on this question was first clearly expressed by Augustine of Hippo in the 4th century. [14]
This introduces the question, (or at least the paradox), where sinners are said to be punished in Jahannam for their decision to sin of their own free will, but everything that happens in the world is determined by an all powerful and all knowing God.
Omnipotence is perfect power, free from all mere potentiality. Hence, although God does not bring into external being all that He is able to accomplish, His power must not be understood as passing through successive stages before its effect is accomplished. The activity of God is simple and eternal, without evolution or change.
The finite God theodicy maintains that God is all-good (omnibenevolent) but not all-powerful . The best of all possible worlds theodicy, a traditional theology and defended by Leibniz, argues that the creation is the best of all possible worlds. The original sin theodicy holds that evil came into the world because of humanity's original sin.
The free-will theodicy justifies God by ascribing all evil to "the evil acts of human free will." [83] At the same time, the Bible teaches that God "rules the hearts and actions of all men." [84] The Bible contains many portrayals of God as ruling "hearts and actions" for evil. Following are a few examples: [85]
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