Pannenberg's Force Field Theory

Charles Ryrie holds a Th.D. from Dallas Theological Seminary and a PH.D from the University of Edinburgh. Hence, he is quite knowledgeable about theology and the doctrine of the Holy Spirit. Ryrie’s book is comprised of twenty-two chapters. He includes a section in the book that provides other helpful books the reader might find invaluable to read on the subject of the Holy Spirit. At the end of the book there are two indexes – an index of subjects and an index of select scripture passages.

In the construction of the Large Hardon Collider, physicists seek and hope to unlock the mysteries of the universe by analyzing the attributes of the most miniscule particles known to man. In the same way, theologians have argued back and forth over the course of human history with regards to the divine attributes of God, seeking and hoping to unlock the mysteries of the metaphysical universe. Although these many attributes, for example omnipresence, could be debated and dissected ad nauseum, it is within the scope of this research paper to focus but on one of them. Of these many divine attributes of God, nothing strikes me as more intriguing than that of God’s omnipotence. It is intriguing to me because the exploration of

Often times we are at a loss for words when it comes to talking about the person of the Holy Spirit. Beth Felker Jones in her work entitled “God the Spirit” serves as an introduction to the study of the Holy Spirit in a distinctly Wesleyan and Ecumenical Perspective. Jones is working against the notion that the doctrine of the Holy Spirit is often the most neglected of all Christian teachings (1). She recognizes her experience within the Wesleyan tradition as one that shapes her pneumatology and this book. She asserts that one of Wesleyan Christianity’s special gifts is it’s “leaning against any tendency to neglect the Spirit” (4). Even with this framework she aims to place the Wesleyan perspective in a larger ecumenical milieu that shows the continuity of a Wesleyan pneumatology with the Tradition of the Church. Overall, her approach is very accessible, as she assumes very little and writes in such a way that allows her to cover large dogmatic topics clearly and concisely. By merit of simply being an introduction only style book, there is the risk of glossing over topics and not providing enough in depth discussion to fully understand and comprehend the doctrine discussed. A reader should feel confident that Jones has indeed provided us with a solid introduction to Wesleyan pneumatology that has the ability to bear fruit and initiate growth in the life of the believer.

In the beginning God created the heavens and the earth. “Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters” (Gen 1:1-2). Paul states in Romans 1:20 that Gods invisible attributes, eternal power, and divine nature are clearly understood by the visible things that God has made in this world. God’s redeemed, should show a concern for the care of nature. Nature suffers because it is a casualty of sin, not because it is naturally evil. The world should anticipate a time when God shall deliver creation from the wrath of sin (8:19, 21). Nature “waits in eager expectation for the children of God to be revealed” (8:19). 133

In this essay, I shall analyse the problem of “Why didn’t a temporal God create the world sooner?”. This essay shall begin with an exposition of the problem as provided by Leftow, and then explain Leftow’s and Swinburne’s solutions. Furthermore, I shall explain the ineffectiveness of these solutions exposed by Craig, and I shall provide the view that the most effective solution to the problem is that God’s temporal mode of existence changes from timeless prior to creation, and temporal post-creation. However, firstly, we must understand the problem with which we are dealing.

God does not hold Himself distant from His creation, but He embraces it; He walks with it. He engages with that which He created. The story of Creation shows that the author of it all is personal, intimate, and cares about what He created. Act one gives us a glimpse of how the world was supposed to be; a beautiful, intimate, God –in –the –midst life of perfect satisfaction with the absence of sin. However, this all crumbled in Act two when Adam and Eve decided to disobey God and take their lives into

According to Christian tradition, God gives freedom to his creations out of love. In return, He expects obedience, which can only be given to Him through love. Some creatures, irrational creatures such as plants and animals, live in such obedience simply by existing since, regardless of the course of their actions, all their choices are in accordance with their Creator. They fulfill God's will. Since a rational creature has more complex faculties, it is subject to higher expectations; therefore it is given edicts by which to live. When a rational creature deliberates a course of action, it is subject to fulfilling God's will. When God's will is fulfilled, creation is in union with God, however when God's will fails to be fulfilled, this union is broken and the rational being enters into an unnatural state, a state that contradicts its direction of obedience and love to God.

Both fields introduce us to inertia and contingency. The concept of contingency is Christian. It is the contingent intelligible order that becomes the basis for empiricism within theoretical science. Inertia is the force of nature that forces itself more and more upon us. It is not self-explanatory, non self-sufficient, not timeless, or necessary and corresponds to scientific theory as it continually changes. However, the mythologisation of inertia brought about the idea of a closed mechanistic universe that continues today between both camps.

I begin where God is the Only Thing, and how He alone is the "Something", that which is the Infinite, existing as it were, without the Finite. Then I examine how He creates, imposing order into chaos, arranging and organizing that which is "Nothing" to appear as if it were "something", for is this not true of all the things that surround us, the finite, that which is here today and gone tomorrow, that which seems subjectively real, but only for a limited cycle of

In 1944, Max Planck said that there is a “matrix” of energy that provides the blueprint for our physical world. Some simply call it the “field”, others the “mind of God”. This is the missing link that bridges our spiritual experiences of belief, imagination, and prayer with the miracles that we see in the world around us.

God’s role in the Bible is characterized in several different ways, with dramatically competing attributes. He takes on many functions and, as literary characters are, he is dynamic and changes over time. The portrayal of God is unique in separate books throughout the Bible. This flexibility of role and character is exemplified by the discrepancy in the depiction of God in the book of Genesis in comparison to the depiction of God in the book of Job. On the larger scale, God creates with intention in Genesis in contrast to destroying without reason in Job. However, as the scale gets smaller, God’s creative authority can be seen in both books, yet this creative authority is manifested in entirely distinctive manners. In Genesis, God as

In Metaphysics XII, Aristotle elaborates on a need for a “first mover that initiates motion without being moved” (Met. 12.7, 1072a26). This primary, or unmoved mover, he believes is the source of all motion in the universe. In this essay, I will explain his conception of such a mover. I will then elaborate on how this unmoved mover initiates motion. Finally, I will explain his rationale for believing there is such a mover.

The Holy Spirit of God is the driving divine force that assisted God with the creation of the things on the earth. Gen. 1:1-2, (KJV), records the first account of the Holy Spirit in the Old Testament. In the beginning, God created the heavens and the earth and the earth was without form and void; and darkness was over the surface of the deep, and the Spirit of God was hovering over the face of the waters. In addition, Ps. 33:6 records that the Word of the Lord made the heavens and all the host of them by the breath of His mouth. After God created the earth as a habitation, He created man in His own image and likeness.

According to the text, creation and humanity are the work of a triune God. Creation includes the entire activity of God. In creation all three persons are at work simultaneously, including the Holy Spirit (Gen 1:2) and the Word (John 1:1) (Chapter 5).

ABSTRACT: Curiously, in the late twentieth century, even agnostic cosmologists like Stephen Hawking—who is often compared with Einstein—pose metascientific questions concerning a Creator and the cosmos, which science per se is unable to answer. Modern science of the brain, e.g. Roger Penrose's Shadows of the Mind (1994), is only beginning to explore the relationship between the brain and the mind-the physiological and the epistemic. Galileo thought that God's two books-Nature and the Word-cannot be in conflict, since both have a common author: God. This entails, inter alia, that science and faith are to two roads to the Creator-God. David Granby recalls that once upon a time,