In connection with this Jehovah's Witnesses also believe the Holy Spirit is not an actual person but rather is God ’ s divine breath, God's power in action.

# unaided by the Holy Spirit, no person is able to respond to God ’ s will ;

Pastor and theologian Dr. Brian Abasciano claims " What Paul says about Jews, Gentiles, and Christians, whether of their place in God ’ s plan, or their election, or their salvation, or how they should think or behave, he says from a corporate perspective which views the group as primary and those he speaks about as embedded in the group.

Some scholars believe that the apologetic view of Luke ’ s work is overemphasized and that it should not be regarded as a “ major aim of the Lucan writings .” While Munck believes that purpose of Luke ’ s work is not that clear-cut and sympathizes with other claims, he believes that Luke ’ s work can function as an apology only in the sense that it “ presents a defense of Christianity and Paul ” and may serve to “ clarify the position of Christianity within Jewry and within the Roman Empire .” Pervo disagrees that Luke ’ s work is an apology and even that it could possibly be addressed to Rome because he believes that “ Luke and Acts speak to insiders, believers in Jesus .” Freedman believes that Luke is writing an apology but that his goal is “ not to defend the Christian movement as such but to defend God ’ s ways in history .”

Franklin agrees that Luke ’ s work is apolitical and believes that Luke ’ s main concern was the “ triumph of God in Paul ’ s arrival in Rome.

St. Bonaventure ’ s “ Retracing the Arts to Theology ”, a primary example of this method, discusses the skills of the artisan as gifts given by God for the purpose of disclosing God to mankind, which purpose is achieved through four lights: the light of skill in mechanical arts which discloses the world of artifacts ; which light is guided by the light of sense perception which discloses the world of natural forms ; which light, consequently, is guided by the light of philosophy which discloses the world of intellectual truth ; finally, this light is guided by the light of divine wisdom which discloses the world of saving truth.

His comment on Numbers 23: 19 has a still more polemical tone: “ God is not a man that he should lie ; neither the son of man, that he should repent ; < font face =" times new roman " size = 3 > if a man says: ‘ I am a god ’ he is a liar ; if he says: ‘ I am a son of man ’ he will have cause to regret it ; and if he says, ‘ I will go up to heaven ’ he has said but will not keep his word ” last phrase is borrowed from B ' midbar 23: 19 ( Yer.

Abdülhamid I, Abdul Hamid I or Abd Al-Hamid I ( Ottoman Turkish: عبد الحميد اول ` Abdü ’ l-Ḥamīd-i evvel ), which translates to the Servant of God ( March 20, 1725 – April 7, 1789 ), was the 27th Sultan of the Ottoman Empire.

Alexander advances the idea that it is would not be God ’ s fault to create a being that would bind the ‘ corrupt ’ with the ‘ clean ’.

Alexander is also known for rejecting the idea that there are many things in God ’ s mind, instead claiming that it is more perfect to know just one thing.

But it ’ s a godly conceit, really, playing off a godly name — Joachim means ' God ’ s determination ', something like that — that also happens to have a rustic ring to it.

It was in Adrianople that Bahá ’ u ’ lláh referred to his son as " the Mystery of God ".

* Rubenstein, Richard E., When Jesus Became God: The Epic Fight over Christ ’ s Divinity in the Last Days of Rome ( New York: Harcourt Brace & Company, 1999 ).

* For a utilitarian analysis of religion, see The ( F ) Utility of Religion: Who Needs God ( s )?– A Prospective Bible for Non-Believers at http :// bradmusil. kramernet. org

Judeo-Christian literature positioned blindness as a flaw ; only through a cure could God ’ s love be made manifest, when the scales would fall away from the eyes of an afflicted individual upon contact with a holy man or relic.

Mitre worn by an Eastern bishop with icon s of Christ, the Theotokos ( Mary, Mother of God ) and John the Baptist | Forerunner ( John the Baptist ).

Daniel 7-12 focuses on God ’ s plan for the future in regard to the fate of world kingdoms being replaced by His kingdom.

Chapters 7-12 contain four visions of Daniel that parallel Nebuchadnezzar ’ s dream in Chapter 2 where the fate of four great empires meet their downfall and are replaced by God ’ s kingdom.

In Chapter nine, Job recognizes the chasm that exists between him and God: “ For he is not a man, as I am, that I might answer him, that we should come to trial together .” Job ’ s regret is that he has no arbiter to act as a go-between ; that Job cannot reconcile himself with God anticipates the need for the Messiah to become incarnate.

`` The scriptures, both Old and New Testament, are verbally inspired of God and are the revelation of God to man, the infallible, authoritative rule of faith and conduct ''.

These three propositions were further developed by his followers, who maintained that God revealed Himself in a threefold revelation, the first in the Biblical patriarch Abraham, marking the epoch of the Father ; the second in Jesus Christ, who began the epoch of the Son ; and the third in Amalric and his disciples, who inaugurated the era of the Holy Ghost.

As the three cardinal doctrines of Judaism, Abba Mari accentuates: ( 1 ) That of the recognition of God's existence and of His absolute sovereignty, eternity, unity, and incorporeality, as taught in revelation, especially in the Decalogue ; ( 2 ) that of the world's creation by Him out of nothing, as evidenced particularly by the Sabbath ; ( 3 ) that of the special providence of God, as manifested in the Biblical miracles.

) It explores the views of the rabbis in the Mishnah, Talmud and Midrash about the nature of Torah, the revelation of God to mankind, prophecy, and the ways that Jews have used scriptural exegesis to expand and understand these core Jewish texts.

Bahá ' í notions of progressive religious revelation result in their accepting the validity of most of the world's religions, whose founders and central figures are seen as Manifestations of God.

Bahá ' ís do not expect a new manifestation of God to appear within 1000 years of Bahá ' u ' lláh's revelation.

In Gothic architecture, light was considered the most beautiful revelation of God.

Individual members believe that they can also receive personal revelation from God in conducting their lives.

Under the LDS Church's doctrine of continuing revelation, Latter-day Saints believe literally in the principle of revelation from God to his children.

Divine revelation for the direction of the entire church comes from God to the President of the Church, who is viewed by Latter-day Saints as a prophet in the same sense as Noah, Abraham, Moses, Peter, and other biblical leaders.

President of the Church Harold B. Lee taught " The only one authorized to bring forth any new doctrine is the President of the Church, who, when he does, will declare it as revelation from God, and it will be so accepted by the Council of the Twelve and sustained by the body of the Church.

Many Conservative Jews reject the traditional Jewish idea that God literally dictated the words of the Torah to Moses at Mount Sinai in a verbal revelation, but they hold the traditional Jewish belief that God inspired the later prophets to write the rest of the Tanakh.

Conservative Jews who reject the concept of verbal revelation believe that God revealed his will to Moses and other prophets in a non-verbal form — that is, God's revelation did not include the particular words of the divine texts.

Paul viewed the superiority of the Christian revelation over all other divine manifestations as a consequence of the fact that Christ is the Son of God.

For Deists, human beings can only know God via reason and the observation of nature, but not by revelation or supernatural manifestations ( such as miracles ) – phenomena which Deists regard with caution if not skepticism.

* He argued against special revelation: " God designed all Mankind should at all times know, what he wills them to know, believe, profess, and practice ; and has given them no other Means for this, but the Use of Reason.

Because deism asserts God without accepting claims of divine revelation, it appeals to people from both ends of the religious spectrum.

* The economy of Salvation is that part of divine revelation that deals with God ’ s creation and management of the world, particularly His plan for salvation accomplished through the Church

Biblical scholars describe the Bible's theologically-motivated history writing as " salvation history ", meaning a history of God's saving actions that give identity to Israel-the promise of offspring and land to the ancestors, the exodus from Egypt ( in which God saves Israel from slavery ), the wilderness wandering, the revelation at Sinai, and the hope for the future life in the promised land.

In the case of the former two religions, their leadership each claims direct, special, ongoing revelation from God to establish accepted beliefs.

In this book, Ezra has a seven part prophetic revelation, converses with an angel or God three times and has four visions.

My God, how long is he going to wait, I thought.

Lucretius has remarked: `` The reason why all Mortals are so gripped by fear is that they see all sorts of things happening in the earth and sky with no discernable cause, and these they attribute to the will of God ''.

that is, on the basis of his own sinfulness and abject wretchedness, Piepsam becomes a prophet who in his ecstasy and in the name of God imprecates doom on Life -- not only the cyclist now, but the audience, the world, as well: `` all you light-headed breed ''.

The steady purpose of our society is to assure justice, before God, for every individual.

It is not the authority of God Himself which makes them true.

Because God is what He is, the laws of the universe, material and spiritual, are what they are.

Forgiveness is the door through which a person must pass to enter the Kingdom of God.

His very honest act called up the recent talk I had with another minister, a modest Methodist, who said: `` I feel so deeply blessed by God when I can give a message of love and comfort to other men, and I would have it no other way: and it is unworthy to think of self.

Then he thought of Aaron Blaustein standing in his rich house saying: `` God is tired of taking the blame.

It is harder, he muttered, to meditate on man ( or woman ) than on God.

I pray to God that he may be spared to us for many years to come for this is an influence the United States and the whole world can ill afford to lose.

This conclusion is based on two propositions: that man by the use of his reason can ascertain God's purpose in the universe and that God makes known His purpose by certain `` given '' physical arrangements.

Believing that God is the Author of this law and of all laws of nature, Roman Catholics believe that they are obliged to obey those laws, not frustrate or mock them.

The truth, however, is that the ecumenical church is just the local church in its own true character as an integral unit of the whole People of God throughout the world.

Since the will and word of God are for them concentrated in Christ-like love, it seems clear to them that non-violent resistance is quite another thing.

But of course the paterollers won't be of any help, not with everything so upset and that Yankee cavalry outfit they say is running around, God knows where ''.

Can the church risk assuming that the `` folly '' of men is as dear to God as their `` wisdom '', or, as is also commonly implied, that `` the foolishness of God '' and `` the foolishness of men '' are simply two ways of talking about the same thing??

There is an ancient and venerable tradition in the church ( which derives, however, from the heritage of the Greeks rather than from the Bible ) that God is completely independent of his creation and so has no need of men for accomplishing his work in the world.

In any event, it is an irreversible step, and if we are at all honest with ourselves, we will know we have no other alternative than to live in the world in which God has seen fit to place us.