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The child notes a definite plan in the arrangement of the books, a mysterious order, which it does not comprehend, but only dimly suspects. That, it seems to me, is the attitude of the human mind, even the greatest and most cultured, toward God. We see a universe marvelously arranged, obeying certain laws, but we understand the laws only dimly.
[101] In 1981, John Paul II, then pope of the Catholic Church, spoke of the relationship this way: "The Bible itself speaks to us of the origin of the universe and its make-up, not in order to provide us with a scientific treatise, but in order to state the correct relationships of Man with God and with the universe.
Emphasizing that science and theology represent two distinct horizons for looking at the story of life and the universe, Haught argues in his various lectures and writings that “it is the mission of a theology of nature to integrate them into a synthetic vision wherein differences do not dissolve but instead contribute in distinct ways to the ...
[237] 39% have a belief in a god, 6% have belief in a god sometimes, 30% do not believe in a god but believe in a higher power, 13% do not know if there is a god, and 12% do not believe in a god. [ 237 ] 49% believe in the efficacy of prayer, 90% strongly agree or somewhat agree with approving degrees in Ayurvedic medicine.
The belief that God became the Universe is a theological doctrine that has been developed several times historically, and holds that the creator of the universe actually became the universe. Historically, for versions of this theory where God has ceased to exist or to act as a separate and conscious entity, some have used the term pandeism ...
Ross also believes that the Earth is fine-tuned for life, [30] and that science and Christianity intersect rather than contradict each other. [31] Ross believes that God has created the universe for a reason and desires a relationship with humans. [32] Ross believes the record of creation is "like the 67th book of the Bible."
God is not omnipotent in the classical sense and so God does not provide support for the status quo, but rather seeks the actualization of greater good. God exercises relational power and not unilateral control. In this way God cannot instantly end evil and oppression in the world. God works in relational ways to help guide persons to liberation.
The First Life prays for companionship and progeny, whereupon the Second Life, the Ultra Mkayyema or World-constituting Æon, the Architect of the Universe, comes into being. From this architect come a number of æons, who erect the universe under the foremanship of the Mandâ d'Hayye or gnôsis zoês, the Personified Knowledge of Life. [4]
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