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In Why There Almost Certainly Is a God: Doubting Dawkins, philosopher Keith Ward claims that Dawkins mis-stated the five ways, and thus responds with a straw man. For example, for the fifth Way, Dawkins places it in the same position for his criticism as the watchmaker analogy, when in fact, according to Ward, they are vastly different ...
The LORD will establish you as His holy people, as He swore to you, if you keep the commandments of the LORD your God and walk in His ways. [3] This exhortation to emulate God's ways was later to become part of the basis of rabbinic Judaism; see Hashkafa § Principles. Jews are exhorted to perform acts of kindness similar to the ones ascribed ...
God Himself does not know what He is because He is not anything [i.e., "not any created thing"]. Literally God is not, because He transcends being. [80] When he says "He is not anything" and "God is not", Scotus does not mean that there is no God, but that God cannot be said to exist in the way that creation exists, i.e. that God is uncreated.
Bottom line: Think of happiness as a by-product of living an engaged life, Gruman suggests. “Unlike making money, which can be fostered by analyzing one’s finances and trying to develop a plan ...
[3] By defining what God or the divine is we limit the unlimited. As Saint Augustine wrote, similarly, "if you can grasp [God], it isn’t God." [4] A cataphatic way to express God would be that God is love. The apophatic way would be to state that God is not hate (although such description can be accused of the same dualism).
This helped him develop a response to the problem of evil from a theological (and non-Manichean) perspective, [10] based on his interpretation of the first few chapters of Genesis and the writings of Paul the Apostle. [11] In City of God, Augustine developed his theodicy as part of his attempt to trace human history and describe its conclusion ...
[3] [4] "The title 'responsorial psalm' is not given because there is a response or antiphon for the people to sing. The 'response' referred to is the reflection of the assembly on the proclamation of the reading which just took place." [5] The use of the psalm "helps the assembly to meditate on and respond to the word that has just been ...
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