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The saying Whom the gods would destroy, they first make mad, sometimes given in Latin as Quos Deus vult perdere, prius dementat (literally: Those whom God wishes to destroy, he first deprives of reason) or Quem Iuppiter vult perdere, dementat prius (literally: Those whom Jupiter wishes to destroy, he first deprives of reason) has been used in English literature since at least the 17th century.
The problem of Hell is an ethical problem in the Abrahamic religions of Christianity and Islam, in which the existence of Hell ( Jahannam) for the punishment of souls in the afterlife is regarded as inconsistent with the notion of a just, moral, and omnipotent, omnibenevolent, omniscient supreme being. Also regarded as inconsistent with such a ...
In the Judaic worldview, the meaning of life is to elevate the physical world ('Olam HaZeh') and prepare it for the world to come (' Olam HaBa '), the messianic era. This is called Tikkun Olam ("Fixing the World"). Olam HaBa can also mean the spiritual afterlife, and there is debate concerning the eschatological order.
In Leibniz's works, the argument about the best of all possible worlds appears in the context of his theodicy, a word that he coined by combining the Greek words Theos, 'God', and dikē, 'justice'. [ 2] Its object was to solve the problem of evil, that is, to reconcile the existence of evil and suffering in the world with the existence of a ...
While both rhema and logos are translated into the English word, in the original Greek there was a substantial distinction.The use of the term rhema has special significance in some Christian groups, especially those advocating the Five-Fold Ministry that God gave of five gifts (Ephesians 4:11) or callings to some people.
Apeiron generated the opposites (hot–cold, wet–dry, etc.) which acted on the creation of the world (cf. Heraclitus). Everything is generated from apeiron and then it is destroyed by going back to apeiron, according to necessity. [6] He believed that infinite worlds are generated from apeiron and then they are destroyed there again. [7]
The parable of the Good Samaritan is told by Jesus in the Gospel of Luke. [ 1] It is about a traveler (implicitly understood to be Jewish) who is stripped of clothing, beaten, and left half dead alongside the road. A Jewish priest and then a Levite come by, both avoiding the man. A Samaritan happens upon him, and though Samaritans and Jews were ...
With regard to God, there is no strict right to any merit on the part of man. Between God and us there is an immeasurable inequality, for we have received everything from him, our Creator. The merit of man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace.