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"Do not be conformed to this world but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect." (Romans 12:2) [5] "Wherefore come out from among them, and be ye separate." (2 Corinthians 6:17) [6] "If any man love the world, the love of the Father is not in him."
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 ...
William James (1842–1910) was a believer in a finite God which he used to explain the problem of evil. [7] [8] [9] James rejected the divine authorship of the Bible and the idea of a perfect God. He defined God as a "combination of ideality and (final) efficacity" and preferred a finite God that is "cognizant and responsive in some way".
According to Thomas Aquinas, God is the "Highest Good". [1] The Summa Theologiae (question 6, article 3) affirms that "God alone is good essentially". [2]Because in Jesus there are two natures, the human and the divine one, Aquinas states that in him there are two distinct wills: the human will and the divine will.
In his own strength, without divine grace, man cannot do good works pleasing and acceptable to God. We believe, however, man influenced and empowered by the Holy Spirit is responsible in freedom to exercise his will for good. Article VIII - Reconciliation Through Christ. We believe God was in Christ reconciling the world to himself.
Origen also proposed his own stages of spiritual ascent beginning with conversion and ending with perfect union with God in love. [19] Gregory of Nyssa defined human perfection as "constant growth in the good". For Gregory, this was brought about by the work of the Holy Spirit and the self-discipline of the Christian. [20]
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From this perspective, God alone possesses free-will in the sense of ultimate self-determination. [30] Moreover, God acts through voluntarism in its nominalist sense. [31] This means, what God does is good not because it is guided by his character or moral structure within his nature, but only because God wants it. [32]
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