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This is an accepted version of this page This is the latest accepted revision, reviewed on 9 February 2025. Philosophical question Part of a series on Theism Types of faith Agnosticism Apatheism Atheism Classical theism Deism Henotheism Ietsism Ignosticism Monotheism Monism Dualism Monolatry Kathenotheism Omnism Pandeism Panentheism Pantheism Polytheism Transtheism Specific conceptions Brahman ...
This does not include original sin, since it is not an evil deed, since no one is predestined to hell, and since Feeneyism is the heresy that non-Catholics and excommunicated Catholics cannot be saved) [29] A sinner, once in hell, will inevitably refuse to turn away from his mortal sin to God's forgiveness. Accordingly, hell must endure as ...
Thus, even those who appreciate the metaphysical depth of Thomism in other matters have expressed surprise that he does not deal at all with what many now think the main metaphysical question; whether we can prove that the primary act of recognition of any reality is real.
For the God who created and upholds the universe was not created – he is eternal. He was not 'made' and therefore subject to the laws that science discovered; it was he who made the universe with its laws. Indeed, that fact constitutes the fundamental distinction between God and the universe. The universe came to be, God did not.
No morality without God: If all morality is a matter of God's will, then if God does not exist, there is no morality. This is the thought captured in the slogan (often attributed to Dostoevsky) "If God does not exist, everything is permitted." Divine command theorists disagree over whether this is a problem for their view or a virtue of their view.
Al-Ghazali disputed this as incompatible with the concept of God's untrammelled free will as taught in Al-Ghazali's Asharite theology. [27] He further argued that God's free choice can be shown by the arbitrary nature of the exact size of the universe or the time of its creation. [27] Peter Adamson offered several more possible lines of criticism.
If no perfectly loving God exists, then God does not exist. If a perfectly loving God exists, then there is a God who is always open to personal relationship with each human person. If there is a God who is always open to personal relationship with each human person, then no human person is ever non-resistantly unaware that God exists.
He seems to have assumed that existence is a predicate of a perfection. Thus, if the notion of God did not include existence, it would not be supremely perfect, as it would be lacking a perfection. Consequently, the notion of a supremely perfect God who does not exist, Descartes argues, is unintelligible.
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