God's giving is communicative, not translative.
They do not agree on a number of God's other attributes, however.
., The Son is the event of God's relating to us as friend and savior.
Damian is very emphatic about God's freedom in his creative activity.
For many medieval theists accepted Aristotle's case for God's existence.
But he also denied that the eternal truths are fixed in God's intellect.
Nor can one evade this conclusion by appealing to God's timelessness as some do.
The answer appears to Madhva's equally emphatic insistence on God's transcendence and independence.
God's glory is defined as “the emanation and true external expression of God's internal glory and fullness.”
God's care for the universe and its constituents is a matter of God's knowing and paying attention to all things.
William is especially concerned to argue that God's providence is not just general in nature, but extends to all individual creatures.
God's anger can then be interpreted as the way God's righteousness is apprehended by those who have rejected him or recognize that he has been rejected.
To a degree unusually explicit in a mathematician of that time Peirce affirmed his Christianity, seeing mathematics as study of God's work by God's creatures.
One plausible answer might be that God's perfect knowledge of right and wrong, or God's own moral perfection, explains why his commands serve legitimately as standards for us.
There is no ontological distinction between the first and third “parts” of God's glory since the principal effect of God's exercising his perfections is “his fullness communicated.”
The creature's happiness is an ultimate end because it is included in God's ultimate end, namely, the communication of his internal glory “ad extra;” rather than being a means to God's glory, it is part of it.
He agreed with Hobbes in saying that moral laws are God's imposition, but disagreed by making God's power and benevolence both necessary conditions for God's authority in this respect (Treatises, IV.
Edwards' principle reasons for theological determinism are God's sovereignty, the principle of sufficient reason (which requires that everything that begins to be have a complete cause), the nature of motivation, and God's foreknowledge.
This example is particularly instructive because it illustrates how an emphasis on different aspects of God's perfection (the absolute dependence of everything other than God on God, on the one hand, and God's transcendence and independence, on the other) can cause theologians with otherwise quite similar views to draw very different conclusions about God.
However, Euthyphro problems arguably plague this rationale; God's purpose for us must be of a particular sort for our lives to obtain meaning by fulfilling it (as is often pointed out, serving as food for intergalactic travelers won't do), which suggests that there is a standard external to God's purpose that determines what the content of God's purpose ought to be (but see Cottingham 2005, ch. 3).
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However Euthyphro problems arguably plague this rationale God's purpose for us must be of a particular sort for our lives to obtain meaning by fulfilling it as is often pointed out serving as food for intergalactic travelers won't do which suggests that there is a standard external to God's purpose that determines what the content of God's purpose ought to be but see Cottingham 2005 ch 3