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The earliest beliefs in gods took them to be finite but powerful beings who inhabited special places (mountains, woods, oceans) and were mostly concerned with their own business but sometimes bestowed benefits or inflicted harms on human beings. With Judaism emerged the idea of a single supreme being, creator and sustainer of the world who cared especially about human beings. Greek philosophy was drawn upon to develop this notion of a single God into the idea of a unique perfect Being: eternal, immaterial, omnipotent (all-powerful), omniscient (all-knowing), and omnibeneficent (doing only good). It is this idea of God that is common to the Abrahamic faiths: Judaism, Christianity and Islam.
— “If appreciating some of the ideas in St. Augustine’s ‘Confessions’ was enough to make you a Christian,” a friend said to me some years ago, “then I’d be a Christian. But a personal God? The miracles? I can’t get there yet.” Whenever I write about the decline of organized religion in America, I get a lot […]
— Proceedings of the American Catholic Philosophical Association Volume 84, 2010 Philosophy and Language Alasdair MacIntyre Pages 23-32 https://doi.org/10.5840/acpaproc2010843 On Being a Theistic Philosopher in a Secularized Culture Already a subscriber or member? Open this document Not yet a subscriber or member? Subscribe or join here Access to this document requires a subscription or membership This document may be purchased Purchase this article for $20.00 USD Enter your confirmation number if you've already purchased this article. This Item is Part of your Subscriptions show document Usage and Metrics Plum Print visual indicator of research metrics Plumx Metrics Dimensions PDC Facebook Twitter LinkedIn Email AddThis
— In Handbook of Catholic Dogmatics, Book V, Soteriology Part 2 the nineteenth-century German dogmatician Matthias Joseph Scheeben turns to an in-depth study of Christ's redemptive deed. He begins this work with an exploration of the prerequisites for the Incarnate Word's redemptive efficacy-his personal/capital grace and resultant perfections of intellect and will. Scheeben then examines the various states or mysteries of Christ's life as well as the efficacy proper to his redemptive deed, by which the God-man restores and superabundantly perfects the supernatural order ruined by the first human sin. In this connection, Scheeben also includes his Mariology in this volume precisely insofar as Mary is the mother of the Redeemer. Located here in his Dogmatics, the figure of Mary thus serves as the point of departure for Ins planned treatment of the grace of Christ in its ecclesial mediation. Book jacket.
— This video looks at questions such as: What can the rediscovery of Aristotle in the 13th century teach us today? How do faith and reason relate? How can we better know God by knowing what God is not? Finally, we will consider objections to Aquinas, including that Thomas contradicts himself.
— In his famous "five ways' to argue for God's existence, Thomas Aquinas provides reasons to believe that there is an Unmoved Mover, an Uncaused Cause, a Necessary Being, a Greatest Good, and a Orderer of nature. This video introduces the Five Ways and considers some objections to the Five Ways.
— Is it reasonable to believe that God exists? The Kalam Cosmological Argument
— John Haldane considers two types: the cosmological and the teleological.
— John Haldane considers how the question looks to professional philosophers.
— John Haldane thinks discussion between atheists, agnostics, and theists isn’t going that well.