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Each type of double-mindedness is a human weakness and an obstacle to an individual pursuit of greatness and strength towards willing and reaching the Good. [3] To counter double-mindedness, Kierkegaard argued that discipline and clarity of the self is essential and necessary. He believed that double-mindedness isn't evil but a person not ...
The injunction is given me not to make mention of any other god, not even by speaking – as little by the tongue as by the hand – to fashion a god, and not to worship or in any way show reverence to another than Him only who thus commands me, whom I am both bid fear that I may not be forsaken by Him, and love with my whole being, that I may ...
Double predestination is the idea that not only does God choose some to be saved, he also creates some people who will be damned. [ 10 ] Some modern Calvinists respond to the ethical dilemma of double predestination by explaining that God's active predestination is only for the elect.
In other words, if Christianity were a doctrine, then the relation to it would not be one of faith, since there is only an intellectual relation to a doctrine. Christianity, therefore, is not a doctrine but the fact that the god has existed. Faith, then, is not a lesson for slow learners in the sphere of intellectuality, an asylum for dullards.
Solipsism (/ ˈ s ɒ l ɪ p s ɪ z əm / ⓘ SOLL-ip-siz-əm; from Latin solus 'alone' and ipse 'self') [1] is the philosophical idea that only one's mind is sure to exist. As an epistemological position, solipsism holds that knowledge of anything outside one's own mind is unsure; the external world and other minds cannot be known and might not exist outside the mind.
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The slavery metaphor also can mitigate Jesus' warning. One cannot be a slave to both God and money, but it does not mean that one cannot be both a slave to God and also pursue a reasonable interest in money. This verse is not a call for the renunciation of all wealth, merely a warning against the idolization of the pursuit of money. [4]
Bicameral mentality is a hypothesis introduced by Julian Jaynes who argued human ancestors as late as the ancient Greeks did not consider emotions and desires as stemming from their own minds but as the consequences of actions of gods external to themselves.