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Epicurus was not an atheist, although he rejected the idea of a god concerned with human affairs; followers of Epicureanism denied the idea that there was no god. While the conception of a supreme, happy and blessed god was the most popular during his time, Epicurus rejected such a notion, as he considered it too heavy a burden for a god to have to worry about all the problems in the world.
The Kalam cosmological argument was influenced by the concept of the prime mover, introduced by Aristotle.It originates in the works of theologian and philosopher John Philoponus (490–570 AD) [10] and was developed substantially under the medieval Islamic scholastic tradition during the Islamic Golden Age.
God in Islam is attributed with absolute omniscience. God knows the past, the present, and the future. It is compulsory for a Muslim to believe that God is indeed omniscient as stated in one of the six articles of faith which is: To believe that God's divine decree and predestination; Say: Do you instruct God about your religion?
Omniscience (all-knowing) is an attribute often ascribed to God. This implies that God knows how free agents will choose to act. If God does know this, either their free will might be illusory or foreknowledge does not imply predestination, and if God does not know it, God may not be omniscient. [81]
Other means of reconciling God's omniscience with human free will have been proposed. Some have attempted to redefine or reconceptualize free will: God can know in advance what I will do, because free will is to be understood only as freedom from coercion, and anything further is an illusion.
As opposed to a theodicy (a justification for God's actions), Plantinga puts forth a defense, offering a new proposition that is intended to demonstrate that it is logically possible for an omnibenevolent, omnipotent and omniscient God to create a world that contains moral evil. Significantly, Plantinga does not need to assert that his new ...
Assert incompatibility with metaphysical libertarian free will; This argument is often accepted as a basis for theological incompatibilism: denying either libertarian free will or divine foreknowledge (omniscience) and therefore theological determinism. On the other hand, theological compatibilism must attempt to find problems with it.
In Islamic theology, the attributes (ṣifāt, also meaning "property" or "quality" [1]) of God can be defined in one of two ways. Under divine simplicity, the attributes of God are verbal descriptions understood apophatically (negatively). God being "powerful" does not impute a distinct quality of "power" to God's essence but is merely to say ...