Sentences with phrase «at creation god»

Ardent defenders of the Bible refused to accept these conclusions, and one of them, a zoologist named P. H. Gosse (1810 - 1888) admitted all the evidence of geology but claimed that at the creation God had deliberately placed the fossils in the rock so that men would later find them there.

Besides at creation God could create a universe at any age he wants.

To explain this obvious problem away, u say: «Besides at creation God could create a universe at any age he wants.»

Not exact matches

However, the «creation tale» may have one thing right at least; WHY God created us.

Creation is beautiful and good, and humanity upholds God's image within it; creation is fallen, evil, corrupt; creation can be, and will be, restored — that triune intuition of Christian faith provides a template of meaning that at least attempts an answer to Gauguin's quCreation is beautiful and good, and humanity upholds God's image within it; creation is fallen, evil, corrupt; creation can be, and will be, restored — that triune intuition of Christian faith provides a template of meaning that at least attempts an answer to Gauguin's qucreation is fallen, evil, corrupt; creation can be, and will be, restored — that triune intuition of Christian faith provides a template of meaning that at least attempts an answer to Gauguin's qucreation can be, and will be, restored — that triune intuition of Christian faith provides a template of meaning that at least attempts an answer to Gauguin's questions.

As far as I can ascertain, it would not have been in the first six days, for at the end of the creation week, God proclaimed that all of creation was very good.

A.W. Tozer offers a broader perspective, saying many Christians find much solace in believing in God's creation of the beginning and in His preplanned dramatic grand finale at the end, but that not much thought is given to the present.

Creation and redemption both find their origin in the Incarnation.Far from pushing the view that God suffers, I follow a version of monophysite Christology by arguing that even before the Resurrection, Jesus had a body with at least some of the signs of incorruptibility.

However, The difference between myself and those who profess to be God's chosen is that I don't delude myself with the anthropocentric nonsense that humans are masters of all other creatures on this planet (as well as all creation), we are merely and momentarily at the top of the food chain.

As it seeks to apply this voluntarism to marriage and family, which are not mere social constructs but are firmly anchored in God's creation, we may see liberalism at last reaching a breaking point.

It is observed that every heresy is a truth that has lost its balance, and at present, as well as in the past, flirtation with heresy and heresy itself have attended much thinking about the relationship between God and his creation.

you cant put your finger on it, cant smell it, or taste it, but your soul will rejoice, if you have one left... this is your connection to the world, to the universe... nothing else really matters at all... we see all of this creation, and we've got the math and science to figure out a tenth of it, but if we cant realize that it was put here ultimatly out of love, and saved by the love of ONE true God, then we are blind even to that tenth... God is great, and may he bless you athiest, muslim, christian, jew, gay, whatever... God is Love, but rest assure He is also our Judge, the Judge of our hearts, hope you get them right.

If you make the argument that God must be responsible for Creation, you imply, at the same time, that your God is also an amateurish buffoon bent on destruction.

IF you were to look at creation it - self and how complex and in order things are surely after a few days of thinking about it you would have to say there must have be a creator in all of this stuff going on??? there is to much out there to say it all happened by chance or accicedent... you do nt have to go past the moon or the nearest planet to see what im talking aobut i will pray that God will reveal him self to you and you too can see what im talking aobut... you can emial me if you like randytherealtor7 at yahoo com

I can not look at the creations of this world and see anything other than the work of God's hand.

God has rules (for evidence of this look at His creations) and he plays by the rules he sets.

Instead of walking around all angry at the world, it is much wiser to think positive and have hope that in the end justice will prevail for all Gods creation.

If you see the universe as a creation (though only a moron would now argue that it was created 6,000 years ago), it is possible to argue that God is not hiding at all.

Secondly, the old «look around you at gods creation» argument.

Can say that I believe in every thing that you disbelief of when it comes to the Creator and the Creation of universe, life and guidance, God has given me hearing, seeing, thinking and heart feelings to see and experience signs and small miracles to have faith in him and continue with good deeds I was told of in his Holy Book although am not perfect at that but nothing to lose but contrary to that there are more to gain in life and life after... For those disbelievers they lose their senses by being locked and blocked from such experiences... It is all about souls as verses speak for them selves;

At the end of the creation account, God gives dominion over the earth to mankind — the pinnacle of His creation.

Such imagery was prevalent in ancient creation myths, and typically, when the gods of these myths set out to bring order to the chaotic waters, they did so through war, battle, and violence (Greg Boyd, God at War, 159 - 164).

But there is evidence — beginning with Genesis 1, where we are told that God looked at the whole creation and saw that it was good — that biblical thinking is not nearly so anthropocentric as many interpreters of the Bible have supposed.

Only a person without logic could look at God's creation, could look at themselves, could look at the design of male and female and then stand back and say that it was just a big accident of time and chance.

It then evolves again out of God at the next period of creation.

And I have similar thoughts that you should take your blinders off and just look around at what creation is and you would realize it is done by God and there is a plan in place of His design.

At the same time I came to realize that history presents that aspect of the world of our experience which, according to Jewish and Christian faith, reveals God's presence in his creation.

Calvin agreed that the world should be treated with contempt to the extent that it is not God, and is too easily mistaken for Him; yet, it is the creation of God, to be affirmed at least to a degree.

If the spiritual forces that are at war with God were driven back in the creation event, then God Himself is driven back by these chaotic forces when they conscript mankind to fight for their evil cause against God.

This infusion of the soul is a kind of natural covenant that God has with His creation; whenever a new human being is conceived He gives the soul so that it can be indeed a human being; however, He allows the will of the two parents to be primary in this, so that it is they who decide - even if at times unwittingly!

What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.

The process may only end when the Kingdom of God has dawmed and the NEW HEAVEN and NEW EARTH are unfolded and the holistic mission has the assurance that God is at the helm of affairs and it is God's mission in which the whole creation, including the Church, participates.

Adam at his creation was undoubtedly the most handsome man who has ever lived, and Eve the most beautiful woman, for they were the direct product of God's handiwork.

According to Psalm 8, we are at the same time entirely insignificant in the context of all creation and of utter importance to the God who created it all.

Therefore Jesus Christ is predestined from the beginning, and is part of the very plan of God in the poising of matter at the creation of the universe, but so is the Holy Eucharist.

Genesis, over against this viewpoint, affirms (1) that there is only one God; (2) that this God is not identified with or contained by any region of nature; (3) that the pagan gods and goddesses are not divinities at all but creatures, creations of the one true God; and (4) that the worship of any of these false divinities is idolatry.

The man who chooses to live in our destiny can neither know the reality of God's presence nor understand the world as his creation; or, at least, he can no longer respond — either interiorly or cognitively — to the classical Christian images of the Creator and the creation.

Revelation, he says, «is always to be understood within the category of God's mission to the world, God's saving sovereignty let loose through Jesus and the Spirit and aimed at the healing and renewal of all creation.»

When God looked at His creation at the end of the six days, He called it «good.»

While exhorting us to contemplate nature, the Qur» an says, «In the creation of skies and the earth, the difference between night and day, the ships which run at sea carrying that which is useful for mankind, the rain water which Allah sends down from the sky to revive the earth after its death, and to spread animals on it, and the arrangement of winds and clouds between sky and earth, in all those things there are evidences (for the existence of God) for those who make use of their brains» (Surah II, 164).

But Aquinas also said that creation's relationship to God is one of total dependence, that the world would not exist at all if God were not creator or cause.

In other words, all we know of God at the beginning comes from that act of creation out of which the universe came into being.

At the same time, the past reveals a larger narrative of God's work and interaction with his creation.

And, at the same time, to be fair, what you may perceive as a «Love Story by God» and take it «literally» others perceive it at best, a book of fiction, with some good words of wisdom now and then, to at worst, a book of an insane deity who demands obedience, among other ridiculous things, and... sent «himself» to die for «us» as we are «broken» and «flawed» / sinful» creations, and by sending his - self... if... we just «believe» we go to eternal paradise with him.

Those who have suffered any hurt, loss or oppression within their family must know this: We can and should feel a righteous anger at the corrosive nature of sin on God's creation.

This means that there is a double revelation of God, and this duality permeates the whole system of theological categories and lies at the base of the familiar distinctions between God hidden and revealed (deus absconditus et deus revelatus), creation and redemption, law and gospel, the two kingdoms, and so on.

God's love is the cause of creation and it is also at the root of all creation.

God is already at work there through the law of creation that is other than the gospel.

Once we establish the idea that Eden was perfect, rather than it being Good and at best, Very Good, we begin a frantic journey of a restoration of perfection and salvation is finding a way to forgive fallen broken creation for its lapse from perfection so we can be loved by «God» again.

It is Johannine since it sees love at the root of God and of creation.