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(X)'s free choice determined the world available for God to create. [22]: 187–188 An all-knowing God would know "in advance" that there are times when "no matter what circumstances” God places (X) in, as long as God leaves (X) free, (X) will make at least one bad choice. Plantinga terms this "transworld depravity".
According to Wayne Grudem, "the God of the Bible is no abstract deity removed from, and uninterested in his creation". [16] Grudem goes on to say that the whole Bible "is the story of God's involvement with his creation", but highlights verses such as Acts 17:28, "in him we live and move and have our being". [16]
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.
Omnipotence is the quality of having unlimited power. Monotheistic religions generally attribute omnipotence only to the deity of their faith. In the monotheistic religious philosophy of Abrahamic religions, omnipotence is often listed as one of God's characteristics, along with omniscience, omnipresence, and omnibenevolence.
God's immutability defines all God's other attributes: God is immutably wise, merciful, good, and gracious: Primarily, God is almighty/omnipotent (all powerful), omnipresent (present everywhere), and omniscient (knows everything); eternally and immutably so. Infiniteness and immutability in God are mutually supportive and imply each other.
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An omnipotent being with both first and second-order omnipotence at a particular time might restrict its own power to act and, henceforth, cease to be omnipotent in either sense. There has been considerable philosophical dispute since Mackie, as to the best way to formulate the paradox of omnipotence in formal logic. [16] God and logic
A formal distinction exists between the attribute of omnipotence and the attribute of omniscience because omnipotence and omniscience are inseparable for an omnipotent being (God); omnipotence and omniscience do not have the same definition, and the distinction between them exists de re (not conceptually or propositionally – de dicto). [20]