The Complexities Of God In The Books Of The Bible

The relationship between man and God is a long and complex journey that has evolved for centuries. This divine and omniscient being has been a center piece for peoples' lives around the world. This single being is so powerful that he is able to make the sick feel strong and the poor feel rich. One being is worshipped around the world for his divine status. But what if he isn't as superior to humans as the world thinks? In the classic biblical works of literature, The Book of Job and Genesis, a new interpretation of God is presented in a form that is human in his relationship and actions with humans.

God, as he is most commonly interpreted, appears as a wholesome, righteous, and omniscient deity who

In Judeo-Christian tradition God created the cosmos and he said it was good. God created everything. “Yahweh” is a form of God’s name in Hebrew which is best translated to “I am who I am”. God is this mysterious divine spirit that was created before time and lives forever. God is the “tremendom”, the holy, fearful and overwhelming mystery that people can only wonder about and try to wrap their heads around. Jews and Christians believe that human beings are created in the image of God. Everyone is created perfect and equal despite physical appearances. Humans have free will like God. In a way we are god over ourselves in the way that we govern and make decisions for ourselves. God also dwells in us and around us. God created human beings good.

Therefore, a Christian need not and cannot believe in the first theory, or absolute omnipotence (p. 11). Logical consistency in the description of a feat is a required condition for the truth of ‘God can do so-and-so’. If so-and-so is an inconsistent description, then ‘God can do so-and-so’ is false and an impossible proposition (p. 12). Lying and promise-breaking are logically possible feats, so we must be assured that God cannot lie and cannot break his promises (p. 13-14). For example, it is logically possible to make a thing in which its creator cannot destroy, i.e. men making a bridge.

Medieval philosophers developed very precise notions of God and the attributes that he has, many of which are even now well-known among believers. For example, God is all-powerful all-knowing and all-good Other commonly discussed attributes of God are that he is eternal, that he is present everywhere and that he has foreknowledge of future events. While these traditional attributes of God offer a clear picture of the kind of being that he is, many of them present special conceptual problems, particularly when we try to make them compatible them with potentially conflicting facts about the world.

The word of God or human word? Given that the ancient canonization of the sacred Scriptures was compiled by human beings (editors) and of course, not without human elements and limitations, would that imply then, that one needs scientific, literary and critical methods to determine what these ancient authors meant when they expressed for example, that the word of God came to them? In this context, this study will explore the literary/narrative/rhetorical meanings of the expression ‘the word of God came to me as narrated in some prophetic books. First, the principle tenet of this study will focus on the connotation of the phrase ‘the word of God’, secondly it will reference how some prophets such as: Isaiah, Jeremiah, Ezekiel, and Amos received these words and its concepts and implications for them. Thirdly, in this search for the meaning how could these sacred words be incorporated into our thinking and our everyday experiences. Finally, this study will buttress that critical biblical analysis will not only enhance our knowledge of the sacred Scriptures but that biblical scholarship is indispensable for a faith seeking understanding, in other words, it can be understood better with the tool of human reason to explain our faith.

The characterization of God differs through each story, which

Before I begin, I want to make clear that in this essay, I am addressing what is known as the God of Christianity. The reason for this distinction is largely because the Christian God is the one with whom I am most often confronted. Of course, I understand Christianity is fragmented when it comes to doctrine and beliefs. However, notwithstanding the difference in doctrine between Christian denominations, it seems reasonable to say that on balance, Christians believe in what is known as the Tri-Omni God. That is to say, they believe in a God that is Omnipotent, Omniscient, and Omnibenevolent. For the sake of clarity, I will briefly expand on what seems to be intended by these attributes

Does God have one cohesive identity seen in each tradition, or does God have a multiple-personality complex that switches between people? In looking at what identity means, one voice offers help to determine a clearer understanding. In his essay Introduction to Neo-classical Theism, Kevin Timpe tells us that we have to distinguish identity between a proper name and a definite description. If we are to ascribe God as a definite description, than it would stand that the idea of God would be more along the lines of a title or position rather than an innate characteristic or nature. For if God held the title of God but was at some point not able to meet up to the standards of that, then God would no longer hold that title. (199). If, however, we are to ascribe God as a proper name in that God means the actual being or nature of that deity, than God would absolutely encompass what it means to be the supreme deity of creation. Yet does God being a proper name still mean that God is only known as God and not Allah or YHWH? These may be cultural titles given to the deity God that help to better understand the revelation of God in a tradition’s context. And with understanding God through name and titles comes the act of revealing that understanding to other people.

I posit that God if [He] does exist is ageless, timeless, omniscient, and omnipresent insofar as He exists in a dimension outside time and three-dimensional space. Because of that, and given the limits of epistemic accessibility, it seems rather impossible to say with certainty what about God is objectively true. In fact, to say anything more than that outside of what is possibly or probably the case concerning God, is akin to poetry, a series of metaphors characterizing a hyper-dimensional being. In fact, it seems odd to attach a gender to the Divine, much less an anthropomorphic form with such certainty. From hereafter, I propose that we refer to God as either an ‘It’ or, if one felt so inclined, seeing as only a mother could incubate life prior to birth, I propose

Since the dawn of human consciousness our species has labored with the thought of something bigger than us, someone like the best part of us, something divine. Whether an individual believes in or doesn’t believe in a higher power, there is no question that a lot has been done both in and for that higher powers name. Wars have been fought, commitments have been made, and borders have been pushed in the name of god. People have come together and been torn apart because of their belief in a higher power. Through the use of fiction, poetry, and prose, we have used literature to define, explain, and argue the nature of god.

It’s difficult to imagine God as being anything but extraordinary in every aspect. In terms of power, God surpasses all his creations. As the creator of all, God knows and sees everything in the past, present, and future. The characteristic of God that is personally most impactful is the idea that he is omnipresent. What makes God such an imposing and powerful being is that he is present at all times in everything around us. No place is too far for God to reach. The text defines a Christian God that is omnipotent, omniscient, and omnibenevolent. My impression of God is similar, except for the characteristic of omnibenevolence. With the presence of evil, it is difficult to comprehend a God that is all knowing as well as all good. If God is all

When we speak of the attributes of God we are referring to the qualities that composes God. They are the very characteristics of his nature, these attributes are qualities of the entire Godhead. One should not be confused with properties, which, technically speaking, are the distinctive characteristics of the various persons of the trinity. Properties are functions, activities, or acts of the individual members of the God head. These attributes are permanent attributes that cannot be gained or lost. Some earlier theologies thought of the attributes as somehow adhering to or being at least in some way be distinguishable from the being or essence. In many cases, this idea was based upon the Aristotelian concept as substance and attribute (Shedd 1971). Some other theologies have gone to the extreme opposite, denying that God has an essence. Here, the attributes are pictures as a sort of quality. They are thought of as fragmentary parts or segments of God. It is better to conceive the attributes of god as his nature, not as a collection of parts or something in addition to his essence (Charnock).

Christians also believe in the fight between God and Satan, the fight between good and evil which exists in the world. Evidence of God is recorded in the Holy Bible, which is made of up of 66 books and letters that testify to Him, describe His character, commandments, and stories of His interaction with humans over history. Because God is the source of all purpose and meaning; the whole point of the Christian faith is to have a relationship with God. Christians affirm their faith in Him by praying to Him, reading the Bible (His Word), going to church to worship Him, living according to His commandments and spreading the gospel. God is the source of morality for Christians and is at the centre of their lives and decisions. “It is about the greatness of God, not the significance of man. God made man small and the universe big to say

God in His sovereign knowledge instilled this basic principal all throughout His Word. For example, He spoke of His desire for the church in 2 Corinthians when Paul said, “For the body does not consist of one part, but of many…God has arranged the parts, every one of them, in the body according to His plan. Now if all of it were one part, there wouldn’t be a body, would there? So there are many parts but one body.” Just like His body of believers, God has many parts with their different functions and attributes, but are one “body” or in this case, one perfect God. If God was just the attribute of Justice, where would be the God of Grace, the one who sent His Son to die on the cross for undeserving sinners? If God was only forgiving and gracious, wouldn’t everyone go to heaven? God mirrors His nature of multiple qualities within one being in His beloved creations, the church.