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The theologians argue that a single event of revelation led people through faith to see the Revealed God, and through simply sense-perception see the Hidden God. Kattenbusch perpetuated the standpoint of the two terms as identical, asserting that ‘God hides himself in his revelation, so that revelation and hiddenness are not opposed, but ...
In general revelation, God reveals himself through his creation, such that at least some truths about God can be learned by the empirical study of nature, physics, cosmology, etc., to an individual. Special revelation is the knowledge of God and spiritual matters which can be discovered through supernatural means, such as scripture or miracles ...
He shows himself especially severe against the Motekallamin, whose arguments on the creation of the world, on God and His unity, he terms dialectic exercises and mere phrases. However, Judah ha-Levi is against limiting philosophical speculation to matters concerning creation and God; he follows the Greek philosophers in examining the creation ...
God further revealed himself through covenants between Noah and Abraham. [ 18 ] [ 19 ] God delivered the law to Moses on Mount Sinai , [ 20 ] and spoke through the Old Testament prophets . [ 21 ] The fullness of God's revelation was made manifest through the coming of the Son of God, Jesus Christ.
Matthew also uses the term the Kingdom of God (Basileíā toû Theoû) in a handful of cases, but in these cases, it may be difficult to distinguish his usage from the Kingdom of Heaven (Basileíā tō̂n Ouranō̂n). [15] There is general agreement among scholars that the term used by Jesus himself would have been "Kingdom of God".
Among the many churches which separated from the Worldwide Church of God, also referred to as the "Sabbatarian Churches of God" or, more pejoratively, Armstrongites, there is a shared belief in binitarianism, and that Jesus was the God of the Old Testament through whom God the Father created the world (based on Ephesians 3:9 and John 1:1–3 ...
The Genesis creation narrative is the creation myth [a] of both Judaism and Christianity, [1] told in the book of Genesis chapters 1 and 2. While the Jewish and Christian tradition is that the account is one comprehensive story, [2] [3] modern scholars of biblical criticism identify the account as a composite work [4] made up of two different stories drawn from different sources.
For the God who created and upholds the universe was not created – he is eternal. He was not 'made' and therefore subject to the laws that science discovered; it was he who made the universe with its laws. Indeed, that fact constitutes the fundamental distinction between God and the universe. The universe came to be, God did not.