Search Results

Holm Tetens attempts to define ‘god’ as part of his rational theology. The term ‘god’ is supposed to be defined as ‘the infinite I-subject’. This should be achieved through the customary definition of a singular term by description. However, definitions of this kind have to meet certain formal requirements, which a Rational Theology should adhere to. This paper aims to show that Tetens’ definition faces problems with these requirements since vital arguments are either missing or incomplete in a substantial way. In the process, possible approaches to remedy the outlined problems are hinted at. Overall, this paper raises the question of an alternative interpretation of his definition of god, which is central to the author’s project.

In: Grazer Philosophische Studien
Author: Peter Harland

in the Old Testament. There is no definition of God’s gender in the Hebrew Bible as no sexual features are ascribed to him, unlike the gods of surrounding cultures. Again Wagner assesses key terms which are frequently used of God and concludes that the same two features occur with regard to the

In: Vetus Testamentum
Author: Marcel Sarot

characteristics of God but do not define God (Chapter 7). Thus, we can know God without knowing the definition of God. 216 Reviews / Vigiliae Christianae 65 (2011) 214-221 This book is a tour de force . It takes its starting point in debates in con- temporary systematic theology, shows by excellent analyses how

In: Vigiliae Christianae
Author: Ettore Minguzzi

expressed in mathematical language, we shall seek a mathematical object that could represent at least some aspects of what in common language we call God. Of course, any definition of God cannot cover all the ideas that circulate concerning the nature of God. For this essay we shall start from a quite

In: KronoScope

his own mind, Ibn Tumart identified his movement with the abstract definition of God's Oneness, or tawhïd: so his followers were called Almohads or al-Muwahhidin: "those who declare tawhid". Tawhïd was the focus of an extraordinary teaching effort during 112 the lifetime of Ibn Tumart. The

In: Numen

-philosophical debates of the late seventeenth century, namely the aseity of God positively understood ( causa sui ), God’s omnipresence (debate on imaginary space) and the definition of God as thinking substance ( substantia cogitans ). 73 The first attribute of God discussed in the CTN is the independence or

In: Church History and Religious Culture
Author: Yisca Zimran

definition of God’s relationship with Israel, upon which the political counsel in chapter 5 is based? While a certain image does not necessarily retain identical meaning over the course of a prophetic book which integrates individual, independent prophetic units; consistent employment of the image would

In: Vetus Testamentum
Author: Hannah Kasher

traditional definition of God as an omnipotent entity, which treats its creatures with benevolence. She discusses the relationship between "God" and "Good" in her article "On Good and God": I shall suggest that God was (or is) a single perfect transcendent non-representable and necessarily real object of

In: The Journal of Jewish Thought and Philosophy
Author: L. Cantwell

voice are equally necessary, for it is almost a definition of God that he alone inspires such fear and that he alone has the power to set it aside. The point is that both the fear and the casting out of fear have a manifestly divine origin. The peaceful confidence that comes from God is characterized

In: Novum Testamentum

doctrine of the Holy, it actually seems closer to a traditional metaphysical theology than does the H61- derlinian quest for God. In effect, the Holy as Heidegger describes it is a reprise of the definition of God as the "All-powerful," the "Alpha and Omega"-simply stripping from this all reference to a

In: Research in Phenomenology