The comparison here is further strengthened when Paine claims that “[his] mind is [his] own church” because it shows that he is relying on his own thinking and his own faith in God to get to Heaven, whereas the general public was blindly following previous authoritative ways and counting on indulgences (The Age of Reason: Deism). That being said, encouraging the masses to rely on reason was also a goal the philosophes tried to achieve. One example of trying to reach this goal is publishing the
In the same line of thought Hebblethwaite (1987:22) rightly asserts that “to believe in God incarnate, then is to believe that God has chosen this way to make himself known and drawing us to himself”. Consequently, man can only come in contact with God the Father through the incarnated Son who is the true revelation of the Father . In this way, God communicate to us something of Himself so that we can know him and get into relationship with Him and such knowledge causes us to put faith in him, as Torrance (2008:37) would say “Christian faith starts with the Knowledge of God in Jesus Christ”. Therefore, from this consideration we can now assert that incarnation is part of God’s revelation acts which carries out the purpose of atoning man’s sin to reconcile him back to the
This paper argues that the notion of Substance propounded by Baruch Spinoza can be studied and put forward to a panentheistic, expressive structure of Trinities, in which each triad of concepts is unified into a single idiosyncratic divine nature of God. By dissecting the expressionism in Spinoza’s writings, which is at variance with the philosophy of his predecessors (Descartes, Aquinas and Scotus), one can map out his thinking in analytic and synthetic logic to understand his revolutionary rationalist ontology in Ethics that impacted Europe in the seventeenth century. In the name of the Father, and of the Son, and of the Holy Spirit. A solemn prayer always begins and ends with this invariably enthralling phrase which, incontrovertibly, reverberates
Man is a being who has a body and spirit. Marcel writes in his book ‘L’Esthetique musicale de Gabriel Marcel’ “You may call the whole of my philosophy, a philosophy of incarnation” .The concept of incarnate being leads the philosopher to the affirmation: ‘I am my body’, which is always the central affirmation in the Marcellian philosophy. Leaving the analysis of my body to further description, in this chapter I try to follow the Marcellian phenomenological reflections on Incarnation. 2.1 Incarnation: the fundamental situation of man Incarnation means the fundamental situation of man. Marcel writes: “Incarnation - the central given of metaphysics.
Because of the fact that he is the creator, we can already define the Unmover Mover as God. The Unmoved Mover is Aristotle’s way on interpreting the idea about motion. He referred to it as the “reason for” and “principle for” motion. To elaborate his idea further an example could help. “God is the creator, therefore He is the unmoved mover, why?
On the other hand, through the dual need of handing it down, religion produces schools of thoughts and bodies of beliefs which lead in different directions from man’s concrete existence. It is understandable, therefore, that the life of every religion depends not only upon its continuation but upon those men within it who will bring it back to the concrete reality from which it began. As Greene insists on the incessant return to the lived religious life and on the superior reality of the religious meeting with reality over any formulations concerning the nature of religious reality, he may properly be called an
So true justice does not rest on what society reflects upon with reason alone. The place to learn about justice is first and foremost from the biblical narrative of God’s creative, sustaining and redeeming activity in the world. The meaning of justice is known primarily from God’s revelation in history, and in the Bible is found the record of this revelation. The Bible is the story of God’s self-disclosure in both word and deed, and it is from this disclosure that one comes to know and understand more what justice entails. Social justice finds its beginning in God, who is both social and just.
Philosophy Hamad aldawood Monday, March 19, 2018 Introduction The Ontological Argument was proposed by Saint Anselm to try and ascertain the existence of God. Anselm’s argument is based on the fact that there is a specific concept of God. It establishes the existence of God as "that than which nothing greater can be conceived" (Roth, 1970, p.270). From Saint Anselm’s argument, it is apparent that Ontological Arguments are mostly deductive and a priori. These arguments intend to determine God’s existence mostly through logic and non-aligned to experience.
Norberto R. Mandin III September 23, 2016 Philo 42 – A AB Philosophy – 2 Medieval Philosophers and their Contributions • St. Augustine of Hippo Theory of Knowledge: He pursued to develop the philosophy of God because Augustine believed that only the Eternal One who could really bring the true happiness to the human person by way of seeking the knowledge of truth and not only the academically. Moral Theory: For Augustine, Total happiness is the attainment of God. That man should act in the ethical view of God in accordance with the guidelines of freedom and Obligation. In the journey of man, he need the grace to overcome evil. • Peter Abelard (12th Century) In his Philosophy about the Universality, for him there are really
In other words, the whole universe and all its objects are animated by the 'Supreme Soul' or 'Cosmic Spirit' which is termed as 'God' by religion. This 'Supreme Soul' assumes different forms. Thus a mystic believes not only that the Nature is alive but also there is an identity of Being between Man, Nature and God. He also believes that all things in the visible world are only the manifestations of one divine life and these are transient whereas the soul which informs them is eternal. This belief leads to the fact that Man has some divine spark and is capable of knowing God through this God like part of his own nature which is usually called Soul or Spirit.