Some viewed their time in a labor camp as a test of their faith. They believed if they stuck with God through such suffering, that they were truly dedicated to the Jewish religion. The book, Night, is a great testament to this. Elie Wiesel’s time in the camp may have weakened his faith, but a number of his fellow Jews were strengthened by the whole experience. The idea of God punishing the Jewish
However, religion plays a crucial part in Anne’s life, but Peter thinks lightly of it. Even if they are Jewish, Peter views it as a way for people to criticize and make fun of him. Page 342 states, “ Peter: You can’t throw… ? Something they branded you with… ? That they made you wear so they can spit on you?
Which makes sense because when you change from being atheists to Christianity, people would say you have had a change of heart, that results in a different end. The phrase “resulting in a different end” is also critically important to understand what is meant when Finney means “change of heart”. When someone swaps from one religion to another they start to praise the God they switched over to. In the example given above, if someone switches from atheism to Christianity, they would start to praise and glorify the Jesus Christ. This means this person that converted into Christianity gave up sinning of the flesh, and selfishness since he now looks up to the Lord, which can be proven when Finney added, “A change of heart, therefore, is to prefer a different end.
In the Christian faith salvation is gifted by God, and God does not grant salvation because of what one owns, how one looks, one’s strength, family, or friends. This play details such when the character Everyman pleads for such characters to accompany him on a journey to his grave. Jesus says in the Bible “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. 22 Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ 23 And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” (Matthew 7:21-23). When people are concerned more with their families, friends, beauty, strength, and worldly possessions than with pleasing God He will declare depart from me (unto death?).
Augustine refutes Caelestius’ ideas by using Scripture to show that we are righteous only by the grace of God through Jesus Christ. He showed that Caelestius is unable to explain many texts that speak of the sinfulness of all humans. Caelestius challenges the idea that the fall resulted in our nature being corrupted so that it is unable to do
So then why doesn’t everyone believe in God, or why doesn’t everyone believe in the same God? The answer to this is simple: sin. Sin has diseased our minds and damaged the cognitive faculty of the Sensus Divinitatis. The only way we can fix our damaged Sensus Divinitatis is through Jesus Christ and the work of the Holy Spirit. Through the life, death, and resurrection of Jesus, God provides a way for us sinners to be forgiven, cleansed, reconciled, and remade.
The scripture texts mention Jesus as one who breaks all walls that divide humans under certain categories or label them with captions. In other words, if we are able to see God’s love manifest in the love of Christ, we would be able to understand the love of God too. On the other hand, Burton Z. Cooper states that “God has acted in Christ to redeem us.” This satisfies Jesus’ claim that our faith in Christ will help us be one in Christ as he is one in the Father, as mentioned in John 14:20. It is fascinating to note Suchocki’s words “Letting go of one world, he must participate in the creation of another.” Though this statement would mean different in the context of Simon and the prostitute, in the current context, this would deal with more than having accepted Jesus Christ, and being made new in him. This would mean to suggest that one understands the truth about Jesus as not only the Son of God, but in the current context, as one who died for the sins of the world, because God’s love is manifested in him and through his death, and that he is the risen Christ to this day.
His argument is known as reductio ad absurdum, which demonstrates through a contradiction that God exists. Anselm delivered the first known ontological argument in a prayer. He claimed, 1) God exists in the understanding, 2) good might have existed in reality, 3) if something exists only in the understanding, then it is possible for it to be greater, 4) suppose God exists only in the understanding, 5) God might have been greater than it is, and 6) the greatest possible being could have been greater. There is a contradiction between #4 and #6. Guanilo counters Anselm’s argument by demonstrating that one could substitute different words with God and make absurd claims.
The infamous new Atheists have taken this form of argumentation and use it to argue for the merits of atheism over theism. This is a development that seems to be rooted in this new militant form of atheism, and goes something like this: If atheism is true, then I will have freedom and intellectual honesty, and it won’t matter if I’m not a Theist, because God doesn’t exist. If a good god does turn out to exist, he will forgive me. On the other hand if I’m a Christian, I must be sexually and morally constrained, and believe in a God I find to be morally abhorrent. The cost of being wrong is losing my whole life.
As he starts to tell me things about him self I start to back up he says you never met my father but you know him oh so well. His name is Lucifer. I ask how is that possible when that is Satan is in Hell. “I’m from hell I am the son of Satan. Do you still love me?” said Nybbas “I…I… I don’t know that is against every thing I believe in God is my Savior.” said Enda “Satan is a higher power and will do any thing for you and it only cost one thing.” said Nybbas “What is it?