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A Timeless God?     
《新多明我会修道士》1983,64(755):215-224
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International Journal for Philosophy of Religion -  相似文献   

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A. B. Palma 《Sophia》1986,25(3):4-17
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Talking about a gracious God in a meaningful way calls for a recognition of one's experience. Discovering a gracious God changed Luther's way of doing theology, and demonstrates how Luther's theology was shaped by his experience. Feminist theologians have made a conscious appeal to women's experience, particularly their experience of violence within a patriarchal social structure. This particular experience has to shape how we talk about a gracious God to victims/survivors of violence against women.  相似文献   

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M. B. Ahern 《Sophia》1967,6(3):23-26
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There is a lot of badness around. And many have concluded that there is, therefore, no God. Why? Because God is commonly said to be omnipotent (all‐powerful), omniscient (all‐knowing), and good, and because it seems hard to see how such a God could ever permit the existence of the horrors we find in the world. But does evil show that God does not exist? Many people believe that it does. But what might they say to someone who takes the opposite view? Perhaps they might start by arguing as John does with Ron in the following discussion.  相似文献   

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《新多明我会修道士》1986,67(787):25-37
'If there is no logical impossibility in a man's freely choosing the good on one, or on several occasions, there cannot be a logical impossibility in his freely choosing the good on every occasion. God was not, then, faced with a choice between making innocent automata and making beings who, in acting freely, would sometimes go wrong: there was open to him the obviously better possibility of making beings who would act freely but always go right. Clearly, his failure to avail himself of this possibility is inconsistent with his being both omnipotent and wholly good'.  相似文献   

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Stone  Jim 《Philosophical Studies》1998,92(3):257-281
Philosophical Studies -  相似文献   

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