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Jewish philosophy stresses that free will is a product of the intrinsic human soul, using the word neshama (from the Hebrew root n.sh.m. or .נ.ש.מ meaning "breath"), but the ability to make a free choice is through Yechida (from Hebrew word "yachid", יחיד, singular), the part of the soul that is united with God, [citation needed] the only being that is not hindered by or dependent on ...
The Discovery of Freedom; End the Fed; The Ethics of Liberty; For a New Liberty; Free to Choose; The Future and Its Enemies; The God of the Machine; It Usually Begins with Ayn Rand; Liberty; The Machinery of Freedom; Man, Economy and State; The Moon is a Harsh Mistress; The Mainspring of Human Progress; The Market for Liberty; The Myth of the ...
In Christianity, the doctrine of Christian liberty or Christian freedom states that Christians have been set free in Christ and are thus free to serve him. [1] Lester DeKoster views the two aspects of Christian liberty as "freedom from" and "freedom for" and suggests that the pivot between the two is the divine law .
The two kinds of righteousness is a Lutheran paradigm (like the two kingdoms doctrine).It attempts to define man's identity in relation to God and to the rest of creation. The two kinds of righteousness is explicitly mentioned in Luther's 1518 sermon entitled "Two Kinds of Righteousness", in Luther's Commentary on the Epistle to the Galatians (1535), in his On the Bondage of the Will ...
[It] does not mean that everything which occurs in the world is God's will." [2] More precisely, it can be defined as a twofold concept: "First, it may be seen as the divine right to rule totally; second, it may be extended to include God's exercise of this right. As to the first aspect, there is no debate.
On the Freedom of a Christian (title page, first German edition, 1520). On the Freedom of a Christian (Latin: "De Libertate Christiana"; German: "Von der Freiheit eines Christenmenschen"), sometimes also called A Treatise on Christian Liberty, was the third of Martin Luther’s major reforming treatises of 1520, appearing after his Address to the Christian Nobility of the German Nation (August ...
We know that Byzantinism (as Christianity in general) rejects all hope of the universal well-being of nations; it is the strongest antithesis of the idea of well-being of nations; it is the strongest antithesis of the idea of humanity in the sense of universal worldly equality, universal worldly freedom, universal worldly perfectibility, and ...
The people in Christ's kingdom are equipped with spiritual weapons—the armor of God, the shield of faith, and the sword of the Spirit to fight against the devil, the world, and their own flesh, together with all that arises against God and his Word. The people in the kingdom of this world fight for a perishable crown and an earthly kingdom.