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First, Schellenberg says that he has given known reasons to think that a perfectly loving being would always be open to a personal relationship; ipso facto, God would not sacrifice some time in the relationship for the sake of unknown greater goods, [21] and if the greatest good for finite creatures is to be in a relationship with God, then God ...
The hidden reasons defense asserts the logical possibility of hidden or unknown reasons for the existence of evil as not knowing the reason does not necessarily mean that the reason does not exist. [ 2 ] [ 3 ] This argument has been challenged with the assertion that the hidden reasons premise is as plausible as the premise that God does not ...
God exists in the understanding. If God exists in the understanding, we could imagine Him to be greater by existing in reality. Therefore, God must exist." A more elaborate version was given by Gottfried Leibniz (1646–1716); this is the version that Gödel studied and attempted to clarify with his ontological argument.
God has revealed himself to us in the Bible as having always existed. [6] Ray Comfort, author and evangelist, writes: No person or thing created God. He created "time," and because we dwell in the dimension of time, reason demands that all things have a beginning and an end. God, however, dwells outside of the dimension of time.
The church believes God is goodness itself and wills and creates only good, even working for the good of those who love him. [74] God could have created a world without the possibility of evil, but he willed to create the world in a "state of journeying" to its consummation (the time when evil will no longer exist). [ 75 ]
St. John: The one who doesn’t walk in love doesn’t know God, because God is love. If you read the New Testament, you can’t miss this principle, unless you’re trying to miss it.
The argument from religious experience is an argument for the existence of God. It holds that the best explanation for religious experiences is that they constitute genuine experience or perception of a divine reality. Various reasons have been offered for and against accepting this contention.
I perceived, therefore, and it was made clear to me, that Thou made all things good, nor is there any substance at all that was not made by You; and because all that You have made are not equal, therefore all things are; because individually they are good, and altogether very good, because our God made all things very good. [20]