GCSE Revision the Existence of God and Revelation Revision Guide
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Revelation and Inspiration and the Bible
Revelation and Inspiration and the Bible REVELATION is that act by which God discloses Himself or communicates truth to the mind. We can talk about two kinds of revelation. First there is general revelation - the revelation of God in creation. Psalm 19:1-6 reflects this. Romans 1:19- 20 teaches us that God's attributes, power and divine nature are clearly seen, being understood from what is made. Creation will always wear the "fingerprints" of the Creator. However, Psalm 19:7-14 refers to the the form of revelation, whereby God reveals his will - which we call special revelation - nature cannot reveal moral and spiritual responsibilities - these are communicated verbally. Adam and Eve in the garden had both. Before the fall, they could see clearly God revealed in creation and had his spoken commandments (Gen. 1:28,2:16,17) . They were in personal communication with God. Romans 1:18-25 teaches us that general revelation is sufficient to leave man inexcusable for disbelief, but insufficient for salvation. This is due in part to the fallenness of man, his heart and reason darkened so he cannot understand and he has "suppressed the truth in unrighteousness." Professing wisdom, they became fools, exchanging God for created things- worshipping creation rather than the Creator. (Rom 1:25) As a result they live lives controlled by lusts and passions and darkened minds. (vs. 38) Further there was no need to "build" revelation concerning God's redemption into the creation of a perfect unfallen world. Now that man is fallen, and needs redemption- he needs that special revelation that reveals God's redemptive activity (Rom 10:8-17.) We need special revelation (God's spoken self-disclosure) to correctly perceive Him in the creation and as redeemer and Lord. -
0 It Comes from the Outside
How valid are visions? 0 They happen to an individual person 0 It comes from the outside 0 It isn't usually looked for by the person receiving it 0 A vision is startling and memorable 0 The "receiver" will want to tell others about it 0 Visions are hard to put into words 0 They only have meaning if they convey a deeper message 0 Visions could be the result of an overactive imagination - or drug or alcohol induced Find an example of a religious vision and explain what the vision was and why it is important Assessment question. "Visions are only important for the person who receives them." Do you agree? Give reasons for your answer, showing that you have thought about more than one point of view. I 25 Dreams are a series of thoughts, images and sensations occurring in a person's mind during sleep. Many people forget their dreams. However there are some dreams which can make a deep impression on the person dreaming and, as with visions, they might give the dreamer new insights into reality and into God. Such dreams can give new direction to a person's life. For these dreams to be valid, they have to be free from any artificial stimulus, e.g. drugs! You are going to research 2 dreams and explain their meaning by answering the following questions: hlow valid are dreams? Name of Jacob's dream at Bethel Pharaoh's dream the dream Explain this dream How did God use this dream What affect did it have on the person 26 0 Dreams happen when a person is asleep 0 Most people forget their dreams but some leave a deep impression 0 Dreams might give new insights into reality and into God 0 People don't have control over their dreams 0 For dreams to be valid they have to be free from artificial stimulus Special Revelation: Enlightenment! Obiectives: Understand how enlightenment can help a believer deal with life and its pressures Evaluate the importance of enlightenment for believers and their faith ^ Task 1: Enlightenment is. -
Summary the Purpose of the Dissertation Is to Present The
Summary The purpose of the dissertation is to present the abductive argument of Richard Swinburne in favor of theism. Richard Swinburne was born on December 26, 1934. He is a British philosopher, a retired professor of the University of Oxford, where he held the position of Nolloth Professor of the Philosophy of the Christian Religion (Oriel College). He has devoted all his philosophical activity to the justification of the Christian faith – he has intended to show that it is rational to believe in God. The main thesis of the dissertation is that Swinburne’s concept of theism does not remain consistent with the assumption that God is perfectly good. This inconsistence comes from the fact that human experience of suffering cannot be reconciled with God’s perfect goodness, especially assuming that God allows or causes the suffering. The structure of the work corresponds to the logical construction of Swinburne’s line of reasoning. The first chapter – Methodology of Philosophy – describes the main philosophical methods Swinburne uses in presenting his arguments. It is divided into two parts: the first one (Theory of Explanation) primarily presents the Swinburne’s construction of the concept of coherence, which is a prerequisite for considering any theory as probable or true. Moreover, this part discusses Swinburne’s dual explanatory theory, according to which two types of explanation are possible: (1) scientific, based on the analysis of unintentional causation, and (2) personal, based on the analysis of intentional causation. At the same time, Swinburne tries to show that it is not possible to explain certain phenomena in the world only by means of scientific explanation. -
Revelation & Social Reality
Revelation & Social Reality Learning to Translate What Is Written into Reality Paul Lample Palabra Publications Copyright © 2009 by Palabra Publications All rights reserved. Published March 2009. ISBN 978-1-890101-70-1 Palabra Publications 7369 Westport Place West Palm Beach, Florida 33413 U.S.A. 1-561-697-9823 1-561-697-9815 (fax) [email protected] www.palabrapublications.com Cover photograph: Ryan Lash O thou who longest for spiritual attributes, goodly deeds, and truthful and beneficial words! The outcome of these things is an upraised heaven, an outspread earth, rising suns, gleaming moons, scintillating stars, crystal fountains, flowing rivers, subtle atmospheres, sublime palaces, lofty trees, heavenly fruits, rich harvests, warbling birds, crimson leaves, and perfumed blossoms. Thus I say: “Have mercy, have mercy O my Lord, the All-Merciful, upon my blameworthy attributes, my wicked deeds, my unseemly acts, and my deceitful and injurious words!” For the outcome of these is realized in the contingent realm as hell and hellfire, and the infernal and fetid trees, as utter malevolence, loathsome things, sicknesses, misery, pollution, and war and destruction.1 —BAHÁ’U’LLÁH It is clear and evident, therefore, that the first bestowal of God is the Word, and its discoverer and recipient is the power of understanding. This Word is the foremost instructor in the school of existence and the revealer of Him Who is the Almighty. All that is seen is visible only through the light of its wisdom. All that is manifest is but a token -
The Argument from Miracles: a Cumulative Case for the Resurrection of Jesus of Nazareth
The Argument from Miracles: A Cumulative Case for the Resurrection of Jesus of Nazareth Introduction It is a curiosity of the history of ideas that the argument from miracles is today better known as the object of a famous attack than as a piece of reasoning in its own right. It was not always so. From Paul’s defense before Agrippa to the polemics of the orthodox against the deists at the heart of the Enlightenment, the argument from miracles was central to the discussion of the reasonableness of Christian belief, often supplemented by other considerations but rarely omitted by any responsible writer. But in the contemporary literature on the philosophy of religion it is not at all uncommon to find entire works that mention the positive argument from miracles only in passing or ignore it altogether. Part of the explanation for this dramatic change in emphasis is a shift that has taken place in the conception of philosophy and, in consequence, in the conception of the project of natural theology. What makes an argument distinctively philosophical under the new rubric is that it is substantially a priori, relying at most on facts that are common knowledge. This is not to say that such arguments must be crude. The level of technical sophistication required to work through some contemporary versions of the cosmological and teleological arguments is daunting. But their factual premises are not numerous and are often commonplaces that an educated nonspecialist can readily grasp – that something exists, that the universe had a beginning in time, that life as we know it could flourish only in an environment very much like our own, that some things that are not human artifacts have an appearance of having been designed. -
Bibliology the Study of the Bible
Bibliology The Study of the Bible Copyright First AG Leadership College 2008 17 Jalan Sayor, off Jalan Pudu Kuala Lumpur, 55100 Malaysia Phone: 03 21446773 Fax: 03 21424895 E-Mail [email protected] Bibliology Bibliology Chapter One: REVELATION OF CHRIST REVELATION 1. Audrey Millard J. Erickson writes: “Because man is finite and God is infinite, if man is to know God it must come about by God’s revelation of Himself to man. By this we mean God’s manifestation of Himself to man in such a way that man can know and fellowship with Him.” (Erickson 1983:153). 2. There are two reasons why revelation is necessary for us to know God: (a) We are creatures. Bruce Milne writes: “In the beginning God created … man”. (Gen 1:1,27). These first words of the Bible express the distinction between God and mankind. God as the Creator exists freely apart from ourselves; the creature depends utterly on God for existence (cf man and woman as “dust” in Gen 2:7; 3:19; Ps 103:14). God and mankind therefore belong to different orders of being. This distinction is not absolute. We are made “in the image of God”; God communicates with us (Gen 1:28 etc.); God became man in the Lord Jesus Christ (Jn 1:1,14); God the Spirit indwells Christians and brings them into a personal relationship to God (Rom 8:9-17). All these factors confirm a degree of correspondence between God and humanity. Yet a profound, irreducible distinction remains. This distinction in being involves a distinction in knowing; “who among men knows the thought of a man except the man’s spirit within him? In the same way no-one knows the thoughts of God except the Spirit of God”. -
THE QUESTION of GOD: an Introduction and Sourcebook
THE QUESTION OF GOD This important new text by a well-known author provides a lively and approachable introduction to the six great arguments for the existence of God. Requiring no specialist knowledge of philosophy, an important feature of The Question of God is the inclusion of a wealth of primary sources drawn from both classic and contemporary texts. With its combination of critical analysis and extensive extracts, this book will be particularly attractive to students and teachers of philosophy, religious studies and theology, at school or university level, who are looking for a text that offers a detailed and authoritative account of these famous arguments. • The Ontological Argument (sources: Anselm, Haight, Descartes, Kant, Findlay, Malcolm, Hick) • The Cosmological Argument (sources: Aquinas, Taylor, Hume, Kant) • The Argument from Design (sources: Paley, Hume, Darwin, Dawkins, Ward) • The Argument from Miracles (sources: Hume, Hambourger, Coleman, Flew, Swinburne, Diamond) • The Moral Argument (sources: Plato, Lewis, Kant, Rachels, Martin, Nielsen) • The Pragmatic Argument (sources: Pascal, Gracely, Stich, Penelhum, James, Moore). This user-friendly books also offers: • Revision questions to aid comprehension • Key reading for each chapter and an extensive bibliography • Illustrated biographies of key thinkers and their works • Marginal notes and summaries of arguments. Dr Michael Palmer was formerly a Teaching Fellow at McMaster University and Humbodlt Fellow at Marburg University. He has also taught at Marlborough College and Bristol University, and was for many years Head of the Department of Religion and Philosophy at The Manchester Grammar School. A widely read author, his Moral Problems (1991) has already established itself as a core text in schools and colleges. -
'Solved by Sacrifice' : Austin Farrer, Fideism, and The
‘SOLVED BY SACRIFICE’ : AUSTIN FARRER, FIDEISM, AND THE EVIDENCE OF FAITH Robert Carroll MacSwain A Thesis Submitted for the Degree of PhD at the University of St. Andrews 2010 Full metadata for this item is available in the St Andrews Digital Research Repository at: https://research-repository.st-andrews.ac.uk/ Please use this identifier to cite or link to this item: http://hdl.handle.net/10023/920 This item is protected by original copyright ‘SOLVED BY SACRIFICE’: Austin Farrer, Fideism, and the Evidence of Faith Robert Carroll MacSwain A thesis submitted to the School of Divinity of the University of St Andrews in candidacy for the Degree of Doctor of Philosophy The saints confute the logicians, but they do not confute them by logic but by sanctity. They do not prove the real connection between the religious symbols and the everyday realities by logical demonstration, but by life. Solvitur ambulando, said someone about Zeno’s paradox, which proves the impossibility of physical motion. It is solved by walking. Solvitur immolando, says the saint, about the paradox of the logicians. It is solved by sacrifice. —Austin Farrer v ABSTRACT 1. A perennial (if controversial) concern in both theology and philosophy of religion is whether religious belief is ‘reasonable’. Austin Farrer (1904-1968) is widely thought to affirm a positive answer to this concern. Chapter One surveys three interpretations of Farrer on ‘the believer’s reasons’ and thus sets the stage for our investigation into the development of his religious epistemology. 2. The disputed question of whether Farrer became ‘a sort of fideist’ is complicated by the many definitions of fideism. -
Progressive Revelation
PROGRESSIVE REVELATION THE Protevangelium, God's word of salvation to fallen man in Paradise, is the beginning of the special revelation contained in the Bible. Only in Eden has general revelation been adequate to the needs of man. Man having fallen, " God breaks His way in a round-about fashion into man's darkened heart to reveal there His redemptive love. By slow steps and gradual stages He at once works out His saving purpose and moulds the world for its reception, choosing a people for Himself and training it through long and weary ages, until at last when the fulness of time has come, He bares His arm and sends out the proclamation of His great salvation to all the earth " (Warfield). The whole history of salvation is one coming of God to His people, one speech of grace to man. It is an historical revelation given first through patriarchs and prophets and ultimately in the Son-a revelation essentially different from the general manifestation of God, e.g. in the works of His hands or in the rational nature of man, because it is redemptive in purpose and soteriological in character. This "word" of God is a revelation of grace and salvation. Under the old covenant men served as the medium through which this word was sounded, until finally the whole revelation is summed up in the one moment of incarnation, when the Word Himself became flesh. It seems quite evident, therefore, that God chose to give the revelation of His grace only progressively, or in other words through the process of an historical development. -
University of Pennsylvania Press
University of Pennsylvania Press Newtonian Science, Miracles, and the Laws of Nature Author(s): Peter Harrison Source: Journal of the History of Ideas, Vol. 56, No. 4 (Oct., 1995), pp. 531-553 Published by: University of Pennsylvania Press Stable URL: http://www.jstor.org/stable/2709991 Accessed: 30-10-2015 01:34 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://www.jstor.org/page/ info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. University of Pennsylvania Press is collaborating with JSTOR to digitize, preserve and extend access to Journal of the History of Ideas. http://www.jstor.org This content downloaded from 130.102.42.98 on Fri, 30 Oct 2015 01:34:15 UTC All use subject to JSTOR Terms and Conditions NewtonianScience, Miracles, andthe Laws ofNature PeterHarrison Introduction "Newton,"writes Richard Westfall, "both believed in and did not believe in miracles."It can onlybe concluded,Westfall continues, that the greatscientist, unwilling to relinquishhis beliefin a providentialand inter- posingDeity, "abandoned himself to ambiguitiesand inconsistencies,which gave theappearance of divine participation in nature,but not the substance."' Newton'sapparent ambivalence -
Religious Education Year 11 Themes Homework Pack
f?^. ^ Religious Education Year 11 Themes Homework Pack 1 AQA Religious Studies homework for Paper 2 Themes > The Existence of God and Revelation > Religion and Life Each section is worth 24 marks + 3 SPaG Each section contains five questions and all must be answered 0.1=1 mark take 1 minute 02=2 marks take 2 minutes Q3 = 4 marks take 4 minutes Q4 = 5 marks take 5 minutes Q5 = 12 marks take 12 minutes Use additional minutes for planning and checking All questions are knowledge based and question 5 requires evaluation. Homework Programme Exam Questions found at the back of the booklet Answer different questions each week. Tick of those completed. Homework I Existence of God and Revelation hlomework Religion and Life Week One 2x 2m lx4m lx4m (CBS), lx5m, Week Seven 2x 2m lx4m lx4m (CBS), lx5m, 2xl2m 2xl2m Week Two 2x 2m lx4m lx4m (CBS), lx5m, Week Eight 2x 2m lx4m lx4m (CBS), lx5m, 2xl2m 2xl2m Week Three 2x 2m lx4m lx4m (CBS), lx5m, Week Nine 2x 2m lx4m lx4m (CBS), lx5m, 2xl2m 2xl2m Week Four 2x2m lx4m lx4m (CBS), lx5m, Week Ten 2x 2m lx4m lx4m (CBS), lx5m, 2xl2m 2xl2m Week Five 2x 2m lx4m lx4m (CBS), lx5m, Week Eleven 2x 2m lx4m lx4m (CBS), lx5m, 2xl2m 2xl2m Week Six 2x 2m lx4m lx4m (CBS), lx5m, Week Twelve 2x 2m lx4m lx4m (CBS), lx5m, 2xl2m 2xl2m KEY: m=marks CBS = contemporary British society Use your flashcards for quotes. Find existence of God quotes and other reference to scripture: https://quizlet.com/Rb/405393776/the-existence-Qf-god-and-revelation-kev-Quotes-aQa-Rcse-flash- cards/ 2 Theme C: The existence of God and revelation Students should study religious teachings, and religious and philosophical arguments, relating to the issues that follow, and their impact and influence in the modern world. -
General Revelation
Scholars Crossing SOR Faculty Publications and Presentations 12-1983 Review: General Revelation W. David Beck Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/sor_fac_pubs Recommended Citation Beck, W. David, "Review: General Revelation" (1983). SOR Faculty Publications and Presentations. 82. https://digitalcommons.liberty.edu/sor_fac_pubs/82 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in SOR Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. 462 JOURNAL OF THE EVANGELICAL THEOLOGICAL SOCIETY and more Biblical designation of God's creative act than creatio ex nihilo (p. 51, Appendix D). He does not attempt to relate the details of Genesis 1 to scientific data, believing that whereas scientific explanations deal with secondary causation the ' 'language of creation," theological language, is that of divine, fiat causation (pp. 62, 246). Appealing to the ' 'literary framework" understanding of Genesis 1, he suggests that the six days are days of revelation about creation, not days or periods of creation itself (pp. 58-59). On the question of the literary genre of Genesis 1 he suggests that the text is best understood by viewing its ''polemical intent" to counter the magic and idolatry of ancient Near Eastern polytheism and to lead man to live a godly life before the one true Creator (pp. 62-66). Houston deals with the nature of man, as God's image-bearer, in terms of man's stew ardship or "sovereignty" over other creatures, his responsibility to God, and his "rela tional" nature with respect to God and mankind (pp.