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Years ago I wrote a book entitled True Faith. I had written my dissertation on it, and so I had the opportunity to reflect on its main message—that saving faith must be accompanied by good works in hope of eternal life.5 The God, but they deny him by their works” (Titus ), or to be specific, by their lack of good works.
Table of contents

Eternal life (Christianity)

Romans What then shall we say that Abraham, our ancestor according to the flesh, has discovered regarding this matter? No amount of human goodness is as good as God. God is perfect righteousness. Because of this, Habakkuk tells us God cannot have fellowship with anyone who does not have perfect righteousness. In order to be accepted by God, we must be as good as God is.

Before God, we all stand naked, helpless, and hopeless in ourselves. No amount of good living will get us to heaven or give us eternal life. What then is the solution? God is not only perfect holiness whose holy character we can never attain to on our own or by our works of righteousness but He is also perfect love and full of grace and mercy.


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Because of His love and grace, He has not left us without hope and a solution. This is the good news of the Bible, the message of the gospel. Romans who was appointed the Son-of-God-in-power according to the Holy Spirit by the resurrection from the dead, Jesus Christ our Lord. Romans He was given over because of our transgressions and was raised for the sake of our justification. John But to all who have received him--those who believe in his name--he has given the right to become God's children.

John For this is the way God loved the world: he gave his one and only Son that everyone who believes in him should not perish but have eternal life.

The one who does not believe has been condemned already, because he has not believed in the name of the one and only Son of God. This means we must each come to God the same way: 1 as a sinner who recognizes his sinfulness, 2 realizes no human works can result in salvation, and 3 relies totally on Christ alone by faith alone for our salvation.

If you would like to receive and trust Christ as your personal Savior, you may want to express your faith in Christ by a simple prayer acknowledging your sinfulness, accepting His forgiveness and putting your faith in Christ for your salvation. If you have just trusted in Christ, you need to learn about your new life and how to walk with the Lord. We will reply with an email address you can send attachments to.

“If you can read this sentence, I can prove God exists”

For after they considered things as means, they could not believe that the things had made themselves; but from the means they were accustomed to prepare for themselves, they had to infer that there was a ruler, or a number of rulers of nature, endowed with human freedom, who had taken care of all things for them, and made all things for their use. And since they had never heard anything about the temperament of these rulers, they had to judge it from their own. Hence, they maintained that the Gods direct all things for the use of men in order to bind men to them and be held by men in the highest honor.

So it has happened that each of them has thought up from his own temperament different ways of worshipping God, so that God might love them above all the rest, and direct the whole of Nature according to the needs of their blind desire and insatiable greed. Thus this prejudice was changed into superstition, and struck deep roots in their minds.

"If you can read this sentence, I can prove God exists"

I, Appendix. A judging God who has plans and acts purposively is a God to be obeyed and placated. Opportunistic preachers are then able to play on our hopes and fears in the face of such a God. They prescribe ways of acting that are calculated to avoid being punished by that God and earn his rewards. Nor does God perform miracles, since there are no, and cannot be, departures whatsoever from the necessary course of nature. This would be for God or Nature to act against itself, which is absurd. The belief in miracles is due only to ignorance of the true causes of phenomena.

This is strong language, and Spinoza is clearly aware of the risks of his position.

The same preachers who take advantage of our credulity will fulminate against anyone who tries to pull aside the curtain and reveal the truths of Nature. For they know that if ignorance is taken away, then foolish wonder, the only means they have of arguing and defending their authority is also taken away. It is not clear, however, that this is the proper way to look at his conception of God. Of course, Spinoza is not a traditional theist, for whom God is a transcendent being.

In general, pantheism is the view that rejects the transcendence of God. According to the pantheist, God is, in some way, identical with the world. There may be aspects of God that are ontologically or epistemologically distinct from the world, but for pantheism this must not imply that God is essentially separate from the world. The pantheist is also likely to reject any kind of anthropomorphizing of God, or attributing to the deity psychological and moral characteristics modeled on human nature. Within this general framework, it is possible to distinguish two varieties of pantheism.

Can a scientist believe in the resurrection? Three hypotheses.

First, pantheism can be understood as the denial of any distinction whatsoever between God and the natural world and the assertion that God is in fact identical with everything that exists. This is reductive pantheism. Second, pantheism can be understood as asserting that God is distinct from the world and its natural contents but nonetheless contained or immanent within them, perhaps in the way in which water is contained in a saturated sponge. God is everything and everywhere, on this version, by virtue of being within everything.

This is immanentist pantheism; it involves that claim that nature contains within itself, in addition to its natural elements, an immanent supernatural and divine element. Is Spinoza, then, a pantheist? For Spinoza, there is nothing but Nature and its attributes and modes. And within Nature there can certainly be nothing that is supernatural. If Spinoza is seeking to eliminate anything, it is that which is above or beyond nature, which escapes the laws and processes of nature.

But is he a pantheist in the first, reductive sense? The issue of whether God is to be identified with the whole of Nature i. After all, if pantheism is the view that God is everything, then Spinoza is a pantheist only if he identifies God with all of Nature. Indeed, this is exactly how the issue is often framed. Both those who believe that Spinoza is a pantheist and those who believe that he is not a pantheist focus on the question of whether God is to be identified with the whole of Nature, including the infinite and finite modes of Natura naturata , or only with substance and attributes Natura naturans but not the modes.

Thus, it has been argued that Spinoza is not a pantheist, because God is to be identified only with substance and its attributes, the most universal, active causal principles of Nature, and not with any modes of substance. Other scholars have argued that Spinoza is a pantheist, just because he does identify God with the whole of nature. Finite things, on this reading, while caused by the eternal, necessary and active aspects of Nature, are not identical with God or substance, but rather are its effects.

See a Problem?

But this is not the interesting sense in which Spinoza is not a pantheist. For even if Spinoza does indeed identify God with the whole of Nature, it does not follow that Spinoza is a pantheist. God is identical either with all of Nature or with only a part of Nature; for this reason, Spinoza shares something with the reductive pantheist.

But—and this is the important point—even the atheist can, without too much difficulty, admit that God is nothing but Nature. Reductive pantheism and atheism maintain extensionally equivalent ontologies. And however one reads the relationship between God and Nature in Spinoza, it is a mistake to call him a pantheist in so far as pantheism is still a kind of religious theism. What really distinguishes the pantheist from the atheist is that the pantheist does not reject as inappropriate the religious psychological attitudes demanded by theism. Rather, the pantheist simply asserts that God—conceived as a being before which one is to adopt an attitude of worshipful awe—is or is in Nature.

Spinoza does not believe that worshipful awe or religious reverence is an appropriate attitude to take before God or Nature. There is nothing holy or sacred about Nature, and it is certainly not the object of a religious experience. The key to discovering and experiencing God, for Spinoza, is philosophy and science, not religious awe and worshipful submission. The latter give rise only to superstitious behavior and subservience to ecclesiastic authorities; the former leads to enlightenment, freedom and true blessedness i.

In Part Two, Spinoza turns to the origin and nature of the human being. The two attributes of God of which we have knowledge are extension and thought.


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