Sentences with phrase «of divine omnipotence»

63 And Burnaby saw that «Augustine never realized that his own conception of grace required nothing less than a revolution in his thought of the divine omnipotence.»

Some theologians were not willing to modify the doctrine of divine omnipotence this far.

Descartes, far from disassociating himself from that view of divine omnipotence, held an especially strong version of it.

In modern thought the mood of many has been to abandon the notion of divine omnipotence.

The particular phase of divine omnipotence chosen by David is the marvelous development of a baby in his mother's womb.

The biblical story of God's mighty acts was elaborated into the classical doctrine of divine omnipotence.

Let us give up the destructive notion of divine omnipotence that plagues so much of Christian theology.

Finally, the doctrine of divine omnipotence runs counter to the idea of the lawfulness of nature which arose with the development of the scientific outlook.

As early as 1920, in an essay entitled «The Modes of Divine Action in the Universe,» Teilhard guardedly called into question traditional notions of divine omnipotence.

Kierkegaard wrestled throughout his pseudonymous writings with how to reconcile this centrality of God as Love with the doctrine of divine omnipotence, and specifically with holding onto both omni potence and human freedom.

Another problem came from the new doctrine of divine omnipotence.

On the other hand, the enormity of suffering by creatures on this earth, and perhaps especially the human suffering of the present century, makes it difficult for us to return to any concept of divine omnipotence in which God stands silently and apathetically beyond the world's evolutionary and historical struggles, able but unwilling to intervene.

I have traced Calvin's championing of a divine omnipotence that is absolute and unqualified, without any vestige of external contribution whatsoever.

Cone affirmed the doctrine of divine omnipotence, but with a twist.

This phrase, «God can do all things,» is rightly understood to mean that God can do all things that are possible; and for this reason He is said to be omnipotent... God is called omnipotent because He can do all things that are possible absolutely... everything that does not imply a contradiction in terms, is numbered amongst those possible things, in respect of which God is called omnipotent: whereas whatever implies contradiction does not come within the scope of divine omnipotence, because it can not have the aspect of possibility.

According to them, the classical theologian indicts the process theologian with «forfeiting a meaningful notion of divine omnipotence,» while the latter indicts the former with «proposing...

God's allowing the world to exist is made possible by a restraining of divine omnipotence.

The really tough - minded theologians have subordinated such other doctrines as those of God's goodness, justice, and love to that of divine omnipotence.

Traditional Christian theology, with its doctrine of divine omnipotence, could not do justice to the latter intuition.

On the contrary, black theology has consistently and explicitly rejected such a conception of divine omnipotence.

(2) The classical conception of divine omnipotence is found to be faulty in that it concludes that in order for God to be omnipotent that whatever happens must be divinely caused to happen.

To be sure, McCabe wanted to minimize the element of constraint as much as possible, but he felt obliged by his commitment to a literalistic exegesis of biblical prophecy and by a desire to preserve as much of the divine omnipotence as possible to admit that some choices are forced upon persons.

Hence we shall do well to think of the divine omnipotence as meaning cosmic Love's supreme capacity to work in and through, as well as with, the world, indefatigably and indefeasibly.

We may understand why the creation of the cosmos already involves an act of self - humbling on God's part if we reflect briefly upon the theological notion of divine omnipotence.

Karl Lowith says Augustine failed to relate God as primary cause to the secondary causes.18 John Burnaby says pointedly: «Augustine never realized that his own conception of grace required nothing less than a revolution in his thought of the divine omnipotence.

This biblical view works against an easy assertion of divine omnipotence.

In it, toward the outset (1.2.10), Origen offered an extended analysis of the nature of divine omnipotence.

It is only when we turn to Irenaeus of Lyons that we encounter full blown a philosophical defense of divine omnipotence, but precisely in Irenaeus we are dealing with a leading Christian thinker of his time whose influence was extensive.8

The establishment of the doctrine of divine omnipotence has set the stage for problematic attempts to shoehorn love back into the portrayal of divinity without doing injustices either to the notion of love or the understandings of power.

A generation passed without any explicit reinforcement of a doctrine of divine omnipotence.

The classical theist indicts the process theist for «solving» the problem of evil by forfeiting a meaningful notion of divine omnipotence while the process theist indicts the classical theist for proposing a view of divine omnipotence that makes the problem of evil unsolvable.

The process theist indicts the classical theist for proposing a view of divine omnipotence that makes the problem of evil unsolvable — i.e., renders the notion of divine goodness incoherent.

Not exact matches

Unfortunately, Plantinga, himself, has not explicitly acknowledged the fact that his analysis of the relationship between divine sovereignty and human freedom is basically an attack upon, not a defense of, the view of omnipotence that most classical theists seem to hold; moreover, many such classical theists seem not yet to have perceived this tension for themselves.

It should not be surprising, accordingly, that one of the chief areas of contention between these rival theisms centers on divine omnipotence.

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

It is Griffin's contention that only a theism that entails «C» omnipotence is able to reconcile divine power and goodness with the genuineness of evil.

In other words, we shall attempt to show that if one desires to pick between process theism and a coherent form of classical theism, one must do so on grounds other than the alleged adequacy or inadequacy of their respective views on divine omnipotence.

The classical theist can (and must) develop a notion of «C» omnipotence in regard to divine power in nature.

Does scripture teach divine omnipotence of the type that has dominated the tradition?

If there is an eternal torment, it would have to be created by God for the express purpose of punishment, and only by His divine omnipotence would anyone ever be contained within.

The prevailing structure of theological interpretation in the West lost that vision, replacing it with static categories of divine completedness necessitating a view of absolute omnipotence.

Nearly half a century on, in his wittily entitled Omnipotence and Other Theological Mistakes (1984), Hartshorne reviewed two meanings of «all - powerful»: the traditional, of course — the (benevolent) tyrant ideal of absolute, all determining, irresistible power18 — and what he previously had identified as the greatest possible power in a universe of multiple centers of power: «The only livable doctrine of divine power is that it influences all that happens but determines nothing in its concrete particularity.»

The divine attributes of omnipotence and omniscience were to be ascribed to the incarnate Lord.

This is an further extrapolation of the idea of divine relativity; and it is found perhaps most fully developed in Omnipotence and Other Theological Mistakes.

McCabe recognized that the doctrine of divine nescience necessitated a redefinition of omniscience and omnipotence.

Hartshorne understands classical theism to be characterized by mistaken conceptions of (1) divine perfection, (2) divine omnipotence, (3) divine omniscience, (4) divine sympathy, (5) immortality, and (6) revelation.

Faustus Socinus and his followers were the first to break, not only with trinitarianism and the worship of Jesus as literally divine but above all with the one - sided view of God as immutable and merely infinite, also with the tragic error of omnipotence in a sense contradictory of freedom in human beings.

The Basingers believe «that most influential classical theists — e.g., Augustine, Aquinas, Luther, Calvin — have affirmed I - omnipotence»; they go on to say that «unfortunately, Plantinga, himself, has not explicitly acknowledged the fact that his analysis of the relation between divine sovereignty and human freedom is basically an attack upon, not a defense of, the view of omnipotence that most classical theists seem to hold.»

But unlike his ability to go around the theological mistake of omnipotence to find a new way of defining divine power, he never transcended his view of a defective immortality to discover the possibilities inherent in the completeness of God's prehensions for providing a more adequate view of a defective immortality to discover the possibilities inherent in the completeness of God's prehensions for providing a more adequate view of immortality.

Hartshorne connects his opposition to the classical doctrine of omnipotence with his rejection of the classical doctrine of creation.19 To be sure, one might embrace creation ex nihilo while recognizing some limits to divine power (other than logical contradiction).