Act of God

that God is the origin or foundation of morality. When Socrates asked Euthyphro what the meaning of piety is, Euthyphro tells him that, “piety is what the gods love.”(Shafer-Landau 57). This answer leads Socrates into asking, “are acts pious because the gods love them, or do the gods love actions because they are pious?”(Shafer-Landau 57). The issue at hand is Socrates is merely trying to determine exactly what determines if acts are pious or not pious and if there is any relation to the gods. Socrates

As God moved Luke, he revealed in Acts the revelation of Jesus as the ascended and exalted one (Acts 1:2, 9, Jensen). Luke recorded the narrative, of the early church, to show the church’s relation to the past, as the church continues into the propagation (Jensen, 209). For instance, the experiences of individual believers and the corporate people of God are registered in the Bible. Registration of the people’s experiences demonstrates to everyone, of the ages, as well as today, that redemption through

companionship. The work of God is relative to the Body of Christ. Dr. Fowler describes “The Church is not fundamentally an institution; it’s the Body of Christ.” The authors refer to this idea of not walking alone as cum panis and also fellowship. The fellowship leads the Church to be in the act of “conversation” with each other. The “values” in the Christian tradition emphasize on Jesus Christ and not the world. The experience of talking to people and worshipping God involves the skill of listening

meaning of “restoration” is the act of restoring to the former or original condition. Scriptural the act of restoration to an individual or place that is being restored, the latter state is improved upon over the original state. (Joel 2:21-26, Exodus 22:1, Job 42:10-12). Restoration is an act of God and it is a display of his mercy to those that have fallen from his grace or have been wronged. The act of restoration is exemplified in the very beginning of time as God, restores Adam and Eve who were

from God Before the central theme of this essay is analytically summarized, it is important to note a few propositions already established in the conversations between Saint Augustine and Evodius. Firstly, Saint Augustine has already ascertained that God gave human beings free choice of the will – Evodius is also sure of this proposition. He deduces that since our existence came from God, then

In the previous section, I have argued that Barth’s understanding of God’s being in act helps us preserve the ontological integrity of the triune God in the incarnation. In this section, I will delve into the theological understanding of Christ’s death with respect to the Trinitarian atonement. First, I elaborate how Barth understands the death of Christ in terms of God’s being in act. I then argue how his understanding enriches our theological understanding of the Trinitarian atonement. The

of Acts deals with the development of the Christian church following the outpouring of the Holy Spirit. What occurred in Acts chapter two was the manifestation of God, the Holy Spirit on those gather in the upper room. Acts 1:8 (KJV) says, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth”. Jensen (1981) says the purpose of the book of Acts can

biblical narrative as a work of drama, with six acts. These acts are Creation, Fall, Israel, Jesus, Church, and New Creation (Drama pp. 23-24, 2014). The first three acts come from the Old Testament, and the final three come from the New Testament. In many ways, I feel that this Six Act Drama plays itself out in my life as well. As a Catholic man of faith, this makes a great deal of sense to me. The Catechism of the Catholic Church, hence CCC, states that, “God is the author of Sacred Scripture. ‘The

Aquinas presents three possible solutions to the problem regarding the incoherence between God’s inability to sin and His omnipotence, or ability to do anything. Only the third solution will be discussed in this paper. St. Thomas’ goal is to prove that God can coherently be both omnipotent and impeccable. In this instance, impeccable means perfectly good and lacking evil. At this point, it may be helpful to specify how the terms “good” and “evil’ will be used moving forward. In his discussion, Pike defines

what does it mean to “test God” (see Acts 15:10, NIV)? Polhill states on p.327 "How could Jewish Christians demand anything more than the faith already shown? To demand more would be to put God to the test, to act against God's declared will, to see if God really meant what He had already shown in accepting Gentiles apart from the law." God had already decided what was acceptable or not with the Gentiles. The Jewish Christians were trying to add more to the Gentiles than God had said was needed. By