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The argument from consciousness is an argument for the existence of God that claims characteristics of human consciousness (such as qualia) cannot be explained by the physical mechanisms of the human body and brain, therefore asserting that there must be non-physical aspects to human consciousness.
Finding God in All Things: The vision that Ignatius places at the beginning of the Exercises keeps sight of both the Creator and the creature, the One and the other swept along in the same movement of love. In it, God offers himself to humankind in an absolute way through the Son, and humankind responds in an absolute way by a total self-donation.
In the Orthodox Churches, the highest theoria, the highest consciousness that can be experienced by the whole person, is the vision of God. [note 13] God is beyond being; He is a hyper-being; God is beyond nothingness. Nothingness is a gulf between God and man. God is the origin of everything, including nothingness.
"The element of consciousness... does not belong to it [the Person] in our context [the official doctrine of the {Catholic} Church]." "But there exists in God only one power, one will, only one self-presence. ... Hence self-awareness is not a moment which distinguishes the divine "persons" one from the other."
In some Gnostic systems, the supreme being is known as the Monad, the One, the Absolute, Aiōn Teleos (the Perfect Aeon, αἰών τέλεος), Bythos (Depth or Profundity, Βυθός), Proarchē (Before the Beginning, προαρχή), Hē Archē (The Beginning, ἡ ἀρχή), the Ineffable Parent, and/or the primal Father.
The book consists of 365 pages and is structured in three main parts: "God, Gods, and the World," "Being, Consciousness, Bliss," and "The Reality of God." The three chapters contained in the second part constitute the bulk of the book's arguments, which center on ontology, philosophy of mind, and transcendental teleology. Hart utilizes and ...
Hypostatic union (from the Greek: ὑπόστασις hypóstasis, 'person, subsistence') is a technical term in Christian theology employed in mainstream Christology to describe the union of Christ's humanity and divinity in one hypostasis, or individual personhood.
According to the doctrine, God is not divided in the sense that each person has a third of the whole; rather, each person is considered to be fully God (see Perichoresis). The distinction lies in their relations: the Father being unbegotten; the Son being eternal yet begotten of the Father; and the Holy Spirit "proceeding" from the Father and ...