Sentences with phrase «classical idea of god»

The classical idea of God's perfection is indeed problematic.

One would be to insist — as Plantinga does in his reply to the Basingers» article (PS 11:25 - 29)-- that they are concerned only with showing that admitting the existence of evil is not inconsistent with adherence to a «C» - omnipotent classical idea of God.

But if it were accepted, would there be anything left of the classical idea of God as omnipotent besides the term?

Not exact matches

The idea of Jesus arose like so many other religious and mythical figures, particularly Classical Greece, and just as the Greek gods were revered and accepted as real, so too is this Jesus Christ figure.

Ideas, thoughts, as well as deeper emotional or «affective» states, are included in this category where the classical writers would place meditation, contemplation, and the various stages of «union with God» about which the mystics have given us reports.

In one popular study of the problem of God today, John A. T. Robinson questions the relevance of a theism that would think of God as a heavenly, completely perfect person who resides above the world and mankind.4 The same issue is raised by Harvey Cox, who writes: The willingness of the classical philosophers to allow the God of the Bible to be blurred into Plato's Idea of the Good or Aristotle's Prime Mover was fatal.

In Akkadian, the language of classical Mesopotamia, the same word was used to express the idea of faith in God or another person and the act of issuing a loan.

A variety of problems have been raised from a classical Christian perspective regarding non-trinitarian conceptions of God, including the problems of creation, salvation, divine self - consciousness, God's relation to the eternal ideas and to Creativity, and religious adequacy.

Although this idea of God differs from classical notions, two principal advantages should not be overlooked.

(6) And finally, classical theism is marked by an erroneous conception of infallible revelation according to which, «The idea of revelation is the idea of special knowledge of God, or of religious truth, possessed by some people and transmitted by them to others» (OOTM 5).

Alston quotes a passage from Man's Vision of God which he takes to imply that if one rejects any of the propositions of classical theism one must reject them all, since they are «inseparable aspects of one idea.»

Classical theism did not really conceptualize the idea of a God who «is love.

One was the classical idea of the perfection of God, which held that since God was perfect God must be unchangeable (and therefore unaffected in any real sense by the affairs of this world).

But in Beyond Humanism and elsewhere he expresses the idea that the new conception of God is not only philosophically superior to that of classical philosophies and theologies, it is also theologically and religiously more adequate in that it is much more compatible with the Biblical idea of God as love.

Instead of rejecting every idea of an active and acting God when she rejects classical theism, Sölle might profit from approaching empirically the working of grace as Wieman did.

In this scheme the quantifiers «all,» «some,» and «none» are combined with the ideas of «absolute perfection,» «relative perfection,» and «imperfection'to produce seven different conceptions of deity which are conveniently grouped into three broad types of theism: classical theism, within which God is conceived as absolutely perfect in all respects and in no way surpassable; atheistic views, in which there is no being which is in any respect perfect or unsurpassable; and the «new theism,» in which God is in some respects perfect and unsurpassable by others but is surpassable by himself.

In «Deity, Monarchy and Metaphysics» Williams explains Whitehead's moral and metaphysical objections to the coercive God of classical theology.102 In its place Whitehead proposes an idea of God consistent with the biblical insight that «the highest goods are realized only through persuasion.»

The idea of a change in God was anathema to classical theists because it was viewed as a kind of metaphysical virus that infects the whole of the divine reality; if God is in any sense contingent, then the very existence of God is contingent.

Classical theism is a beautiful way of thinking about thinking, and for those who are passionate about pure thought, there is no idea more beautiful than the idea that God is like our ideas.

The classical Christian idea of an aloof, immutable, independent God, representing simplicity and rest, he argues, has much more in common with certain philosophical abstractions inherited from the Greeks.