Sentences with phrase «god of absolute power»

Scripture was used to support the idea of a God of absolute power, thereby obscuring the biblical conception of a God of infinite love whose power was manifest in his suffering and humiliation in Jesus Christ.

Not exact matches

When the time is ripe, God will act with absolute power, and set up a kingdom of righteousness which will endure for ever.

To treat any item in the universe, including status quo power arrangements and «understandings» of God, as in some way «absolute» or inherently «sacred» is idolatry.

Because of this, as Mormon philosopher David Paulsen observes, «God does not have absolute power.»

Augustine leaves no basis for conceiving any qualification of the absolute power of God over the creature.

But I shall argue that love can not breathe in such a «block universe».33 For St. Augustine all things are caught in the predetermined web of God's absolute, non-temporal, impassible, unchanging power.

Bonhoeffer also believed that the concept of God as a «supreme Being, absolute in power and goodness,» was a «spurious conception of transcendence,» and that «God as a working hypothesis in morals, politics, and science... should be dropped, or as far as possible eliminated» (Letters and Papers from Prison, S.C.M. Press edition, Great Britain: Fontana Books, 1953, pp. 122, 164, 360).

Christianity, for its part, is not so much a new thing as a prolonged episode within the greater history of nihilism, notable chiefly for having brought part of this history's logic to its consummation by having invented the metaphysical God, the form of all forms, who grounds all of being in himself as absolute efficient cause, and who personifies that cause as total power and will.

The ultra-simple view of divine creation was the Dark Age to Reformation non-evolutionary one: God, the absolute power, does it all, we are God's deeds — puppets, only apparent doers.

For example, both Zwingli and Calvin, among others, were deceived by the proper idea of God's absolute Lordship and power into formulating doctrines of God's causal efficacy for all that occurs in the world.

The pessimistic attitude of the Semitic mind toward the world as a fleeting shadow, the notion that it has value only as a place in which man prepares himself for a more permanent life, led to the conception that God is the absolute sovereign power which rules all things, including man and his actions.

The essence of God was regarded as absolute power and will.

The elements that make up this absolute Good are what we term ideas (attributes, qualities) of God, such as life, love, substance, power, wisdom... joy, strength, plenty, and every other good thing.»

John B. Cobb, Jr., and David Ray Griffin have expanded the list of metaphors which are unacceptable in a Whiteheadian conception of God to include five: God as cosmic moralist, God as the unchanging and passionless absolute, God as controlling power, God as sanctioner of the status quo, God as male (PT 8 - 10).

The God who saves us is neither the wholly transcendent absolute, the unmoved mover, nor is He merely the inward working power among other powers of the simple theology of immanence.

It is precisely this which does not seem to be made sufficiently intelligible if we simply say that it comes about and is possible precisely because the absolute and infinite operative power of God has this act as its term.

Eberhard Jüngel raised the telling question: «Is not Feuerbach right when he fears that theology is more interested in the «absolute power of God» and in the «hidden God» (potentia dei absoluta, deus absconditus) than it is in the truth that God is love?»

The outcome here, alas, is that power has won out over love even as the God of absolute omnipotence has been seen to have expired.

In the writings on «Culture» we find Niebuhr stating his familiar convictions that faith in God entails the rejection of all ecclesiastical, political and economic absolutes, and that the idea of original sin supports the balancing and limitation of all powers.

Schaeffer says these ideas were realized in colonial America through the mediating influence of John Locke and John Witherspoon; the principles that took root here were the concept of a covenant between the ruler, God and the people that precludes the state from claiming absolute power, and that all people are equal because they are born sinners.

But I have found him minimally making what seems the obvious statement to be explored, namely, that the doctrine of omnipotence is the projection onto God of the wish for absolute, controlling power among human beings.

Authors in this camp clearly establish the view that the power of evil is limited, and that the power of good (or God) is the absolute authority which sets the limits.

As Hartshorne also points out, «The supposition that our power of «introspection» is absolute, so that, unless we can consciously detect a factor in an experience it does not contain the factor, is one of the many forms of the supposition that man is as God would be — equipped with infallibility» (CSPM 79).

The power of God, however, is not that of absolute omnipotence to do anything.

However this may be, the fact is plain that for contemporary men and women, not only of a sophisticated sort but also of quite ordinary attainments, the notion of God as absolute power, as unyielding moral dictator, and as metaphysical first cause never Himself affected, has gone dead.

In various combinations and with differing emphases, the concept of God with which many Christian thinkers have tended to work has been composed of exactly those ingredients; absolute power, stark moral demand, and unconditioned (essentially unrelated, in the sense of a two - way movement) «being - itself» as the ultimate cause of everything not - God, but not in anyway affected by that which was not itself — and the neuter here is highly significant, ens realissimum.

So far, what we are encountering is a raw manifestation of God's unilateral power, the absolute might to bring into being — and impose order on — an unresisting cosmos.

This hearkens back to the late medieval discussion about the duality of God's absolute power and God's ordained power.

6 In view of this fundamental metaphysical conception of the relation between God and the world, Cobb's understanding of the otherness of God as absolute nearness can be seen as a way of affirming the sovereign and primordial power of God.

Recognizing that their critique has rendered images of God no longer absolute, feminists have discovered that the religious power structure is reluctant to admit that patriarchal symbols for God are culturally influenced (as if God really were male) or contingent (as if use of a feminine symbol to point to a nonrepresentable God is more inadequate or idolatrous than use of a male symbol) To read Mary Daly or Naomi Goldenberg, to consider Rosemary Ruether's demasculinizing of the Gospel stories or to ponder the renewed attention to «goddess» theology and the development of a lesbian theology is to see the basic language of theological discourse upset and transformed.

For Augustinians there is never an absolute disjunction between intellectual and mystical experience, for all experience has the power and truth of God's being as its ground.

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Prophetic politics is not only the criticism of the despotic powers that have violated the covenant with God in oppressing the poor and the weak; but also and specially a projection of the shape of the Sovereign Rule of God, which does not allow any absolute despotic powers, but which subjugates the powers into the form of «Servant» to the Sovereign God.

What is required is a sense of being grasped by the absolute ordering love and power of God.

That certain concepts of God, often in the past confused with the classical Christian doctrine of God, must be destroyed: for example, God as problem solver, absolute power, necessary being, the object of ultimate concern.

In Marxism the law of dialectical conflict atrophies in an unintroduced period of static harmony; and in Teilhard, cooperation in grace turns to absolute reliance upon God's power to sustain and perfect that which has been germinating in the noosphere.

Nor do we see, behind what appears to be a kind - hearted philosophy, an utter denial of any dimension beyond this present observable life, of any such thing as absolute right or wrong and of any power which might be called God.

When we have deduced what we deduce by our reason and from study of visible nature, and then read what we read in His inspired word, and find the two apparently discordant, this is the feeling I think we ought to have on our minds» not an impatience to do what is beyond our powers, to weigh evidence, sum up, balance, decide, and reconcile, to arbitrate between the two voices of God» but a sense of the utter nothingness of worms such as we are; of our plain and absolute incapacity to contemplate things as they really are; a perception of our emptiness, before the great Vision of God....