Sentences with phrase «even omnipotence»

After all, you must have a capacity to receive, or even omnipotence can't give.

Actually, even omnipotence is logically impossible (something that some Catholic theologians recognized, but that was later ignored).

It encouraged the sense of divine greatness and even omnipotence, viewing worship as an eminently appropriate response.

Not exact matches

On the other hand, the proponent of «C» omnipotence maintains that it is not logically possible for God to unilaterally control the activities of self determining beings, even if such activities are intrinsically possible, and, accordingly, can acknowledge that genuine evil is possible (GPE 269f).

Placing omnipotence first, even before divine goodness and wisdom, is the preference not only of Christianity but also of Judaism and Islam.

15 With all these caveats against unqualified omnipotence being laid down like stepping stones to a new horizon of view, Origen finally arrived at a provocative conclusion: «we must maintain that even the power of God is finite, and we must not, under pretext of praising him, lose sight of his limitations.»

The problem with the analogy is that it's not even close to being equal, more likely Hitler is a terribly poor imitation of God even though he attempts to emulate omnipotence and sovereignty.

Even so, Schleiermacher surrendered very little, and his own consciousness's appropriation of God's being, «in relation to us» of course, included and emphasized the traditional attributes of omnipotence, eternity, omnipresence, and omniscience.5 And for him, «immutability» is already contained within the notion of God's eternity.6 Causality within the entire system of nature can be exhaustively accounted for by God's causal activity.7 Following the lead of Aquinas, Schleiermacher declared that there is no distinction between potential and actual in God.8

The problem here is that our notion of omnipotence and, even more so, our notion of goodness is defective.

On the other hand, the proponent of «C» omnipotence maintains that it is not logically possible for God to unilaterally control the activities of self - determining beings, even if such activities are intrinsically possible.

They then argue that only «C» omnipotence is defensible even by a classical theist.

So long as there are those who identify God with some one - sided abstraction like infinity; absoluteness, or worst of all omnipotence (not even a self - consistent abstraction), we shall need the help both of more balanced theists and of nontheists to counteract these more subtle and intellectual forms of idolatry.

More specifically, I shall contend that Hartshorne's arguments against the Thomistic denials of internal relatedness, potentiality, complexity, and contingency (of some properties), arguments that I take to be wholly successful, do not, as Hartshorne seems to suppose, suffice also to dispose of the Thomistic doctrines of omnipotence, immutability, nontemporality, creation ex nihilo, and unsurpassibility even by self.

Perhaps even more important, he had discovered, in the unconsidered unanimity of the act which circumstances had forced upon him, another secret pointing the way to his omnipotence.

In the passage immediately following his six «sentence discussion of the Fifth Way, Aquinas explains the connection: «As Augustine says, since God is the highest good, He would not allow any evil to exist in His works unless His omnipotence and goodness were such as to bring good even out of evil.

It's true that Chad's God has not provided him with enough material to frame an argument for its existence, much less its identity as Creator, or qualities of omnipotence and omniscience, or even status as a necessary being.

God appears to me in another form besides that of love; in the form of omnipotence, of a severe power not bound by love... So long as love is not exalted into... an essence, so long there lurks in the background of love a subject who even without love is something by himself, an unloving monster, a diabolical being, whose personality, separable and actually separated from love, delights in the blood of heretics and unbelievers, — the phantom of religious fanaticism.»

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.

The world stands under a curse, even if the man does not recognize it and tries to find his way in the world by the use of his reason, even if he seeks to understand it by means of the concepts of God and of omnipotence.

Non-Christians have everything but this, they have the commandments of God, even the commandment to love one's neighbor, the omnipotence and wisdom of God.

This image is shocking, even almost blasphemous, when examined from the point of view of our ordinary standards of rationality, or of what we usually think should qualify as ultimate reality, or omnipotence or as the foundation of our being.

Even in order to create heaven and earth, God emptied himself of all his all - plenishing omnipotence, and as Creator took upon himself the form of a servant.

So, considered simply according to the omnipotence of God, not even one drop of blood nor any redemptive act would appear to be necessary.

Since His love - in - operation is His essential nature — He is love, which is His «root - attribute», not aseity, as the older theology claimed — the other things said about Him (transcendence, immanence, omnipotence, omniscience, omni - presence, righteousness, etc.) are to be understood, as I have already argued earlier, as adverbially descriptive of His mode of being love rather than set up as separate or even as distinct attributions.

Given the only understanding of omnipotence that makes any sense (the social view), the conclusion is, rather, that not even an omnipotent being could completely determine the activities of other beings and thus guarantee a world lacking evil.

Even had Griffin succeeded in showing that the standard view of omnipotence is incoherent (which he did not), rigor would require that yet another negative thesis be established, viz., that the selective view of omnipotence is unacceptable.

God is to be known in human form, as a man existing for others; and the sole ground for the doctrine of His omnipotence, omniscience and omnipresence in His freedom from self, maintained even to the point of the death of God incarnate.

Even this test would be somewhat unfair to process theism because of religious conditioning by traditional theism, which makes it difficult for many people to take seriously the idea of a God without omnipotence in the traditional sense (see Griffin, God 258 - 59; Griffin, Evil 209 - 13).

It seems to many thoughtful people, in any case, that a God endowed with traditional omnipotence could have made this a far better world, even for the purpose of soul - making, by preventing a wide range of evils that have destroyed or stunted billions of lives throughout human history.

When they are thought of through the metaphor of women's breasts, the connotation is even more remote from omnipotence.