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The word agape received a broader usage under later Christian writers as the word that specifically denoted Christian love or charity (1 Corinthians 13:1–8), or even God himself. The expression "God is love" (ὁ θεὸς ἀγάπη ἐστίν) occurs twice in the New Testament: 1 John 4:8;16. Agape was also used by the early Christians to ...
The love of God for [Catholics], in perhaps the boldest of all metaphors (and one with which the Church has been perennially uneasy), is like the passionate love between man and woman. God lurks in aroused human love and reveals Himself to us (the two humans first of all) through it.
In a landmark paper published in 1945, analytic philosopher Antony Flew argued that a meaningful statement must simultaneously assert and deny a state of affairs; for example, the statement "God loves us" both asserts that God loves us and denies that God does not love us. Flew maintained that if a religious believer could not say what ...
Love of God can mean either love for God or love by God. Love for God (philotheia) is associated with the concepts of worship, and devotions towards God.[1]The Greek term theophilia means the love or favour of God, [2] and theophilos means friend of God, originally in the sense of being loved by God or loved by the gods; [3] [4] but is today sometimes understood in the sense of showing love ...
The second horn of the dilemma (i.e. that which is right is right because it is commanded by God) is sometimes known as divine command theory or voluntarism. Roughly, it is the view that there are no moral standards other than God's will: without God's commands, nothing would be right or wrong.
Theosis (Ancient Greek: θέωσις), or deification (deification may also refer to apotheosis, lit. "making divine"), is a transformative process whose aim is likeness to or union with God, as taught by the Eastern Catholic Churches and the Eastern Orthodox Church; the same concept is also found in the Latin Church of the Catholic Church, where it is termed "divinization".
A number of theologians see "example" (or "exemplar") theories of the atonement as variations of the moral influence theory. [8] Wayne Grudem, however, argues that "Whereas the moral influence theory says that Christ's death teaches us how much God loves us, the example theory says that Christ's death teaches us how we should live". [9]
The Form/Matter framework for ontology was articulated by Greek philosophers, particularly Aristotle.However, Dooyeweerd identifies its roots in the ancient religious beliefs about a river of life [8] and the rule of μοιρα fate, which came to be set against the later culture religion of the rule of the Olympian gods, [9] in a logical [10] antithesis. [11]