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The term was invented as a criticism of people who perceive that God only acts in the gaps, and who restrict God's activity to such "gaps". [22] It has also been argued that the God-of-the-gaps view is predicated on the assumption that any event which can be explained by science automatically excludes God; that if God did not do something via ...
Ecumenical interpretations of the wager [34] argues that it could even be suggested that believing in a generic God, or a god by the wrong name, is acceptable so long as that conception of God has similar essential characteristics of the conception of God considered in Pascal's wager (perhaps the God of Aristotle). Proponents of this line of ...
Instead, there seems to have been a competition: 'I saw him,' 'So did I,' 'The women saw him first,' 'No, I did; they didn't see him at all,' and so on." [26] Harold Lindsell points out that it is a "gross distortion" to state that people who believe in biblical inerrancy suppose every statement made in the Bible is true (opposed to accurate). [27]
Defenders of religion have countered that, by definition, God is the first cause, and thus that the question is improper: We ask, "If all things have a creator, then who created God?" Actually, only created things have a creator, so it's improper to lump God with his creation. God has revealed himself to us in the Bible as having always existed ...
You are not yet certain of the existence of God, and you say that you are not certain of anything. It follows from this that you do not yet clearly and distinctly know that you are a thinking thing, since, on your own admission, that knowledge depends on the clear knowledge of an existing God; and this you have not proved in the passage where ...
Albert Einstein, 1921. Albert Einstein's religious views have been widely studied and often misunderstood. [1] Albert Einstein stated "I believe in Spinoza's God". [2] He did not believe in a personal God who concerns himself with fates and actions of human beings, a view which he described as naïve. [3]
According to classical theism, God endows human beings with the ability to perceive – although imperfectly – religious, spiritual and/or transcendent realities through religious, spiritual and/or transcendent experience. To the extent that premise 1 is accepted, therefore, theism is more plausible than materialism.
An investigation on subjective well-being representing 90% of the world population has noted that, globally, religious people are usually happier than nonreligious people, though nonreligious people also reach high levels of happiness. [88] As of 2001, much of research on religion and health has been conducted within the United States. [89]