HKB
6 passages · search this phrase →
Often appears with: the nature and attributes of God · conversion and faith · world began · waters and firmament in genesis · soul action · sin, guilt, and repentance · servetus · scripture and its interpretation · reason and the intellect · rational necessity · providence and divine governance · philosophers on eternal world
Usually: argument (6) · skepticism (4) · detachment (3) · crisis of belief (2) · exhortation (2) · censure (1) · resignation (1)
“By faith alone do we hold, and by no demonstration can it be proved, that the world did not always exist, as was said above of the mystery of the Trinity (Q. 32, A. 1).” Thomas, Aquinas, Saint, Summa Theologica, Part I (Prima Pars) · insight
“It is a certain truth, quoted by Paul from Aratus, that “we are the offspring of God,” but in quality, not in substance; forasmuch as he has adorned us with Divine endowments.” Jean Calvin, Institutes of the Christian Religion (Vol. 1 of 2) · insight
Locke claims something must exist from eternity, since imagining a time of nothing producing real existence is the greatest absurdity; rational creatures must conclude eternal existence.
15. II. Secondly, Because one Particle alone of Matter cannot be cogitative. If all matter does not think, I next ask, Whether it be ONLY ONE ATOM that does so? This has as many absurdities as the other; for then this atom of matter must be alone eternal or not. If this alone be eternal, then this alone, by its powerful thought or will, made all the rest of matter. And so we have the creation of matter by a powerful…
Augustine addresses objections that Scripture never explicitly says God made formless matter, and he argues Genesis’ silence still allows for God creating it from nothing, while invoking questions about waters, firmament, and named angelic powers.
God made heaven and earth; namely, the whole corporeal bulk of the world, divided into two great parts, upper and lower, with all the common and known creatures in them." For should any attempt to dispute against these two last opinions, thus, "If you will not allow, that this formlessness of matter seems to be called by the name of heaven and earth; Ergo, there was something which God had not made, out of which to …
In the first article of Question 45, Aquinas defines creation as the emanation of all being from nothing, rebutting the idea that creation is merely improvement or a change from already-existing matter.
signifies improvement in things; as when we say that a bishop is created. We do not, however, speak of creation in that way here, but as it is described above. Reply Obj. 2: Changes receive species and dignity, not from the term *wherefrom,* but from the term *whereto.* Therefore a change is more perfect and excellent when the term *whereto* of the change is more noble and excellent, although the term *wherefrom,* c…
The question “Whether It Is an Article of Faith That the World Began” argues that the world’s beginning is not demonstrable but known by faith and revelation, while discussing how some philosophers claim creation “always made.”
and earth": in which words the newness of the world is stated. Therefore the newness of the world is known only by revelation; and therefore it cannot be proved demonstratively. *I answer that,* By faith alone do we hold, and by no demonstration can it be proved, that the world did not always exist, as was said above of the mystery of the Trinity (Q. 32, A. 1). The reason of this is that the newness of the world can…
He refutes the Manichaean claim revived by Servetus that the soul is an emanation of God’s substance, arguing instead that souls are created from nothing and transformed by God’s Spirit, not God’s essence.
character, that he was constituted heir and possessor of all things, whereas it must properly be sought *in* him, not *without* him; it is an internal excellence of the soul. V. But, before I proceed any further, it is necessary to combat the Manichæan error, which Servetus has attempted to revive and propagate in the present age. Because God is said to have breathed into man the breath of life,(406) they supposed t…
Leibniz supports Malebranche’s view that creation is not hard to accept given God’s power and knowledge, then critiques Bayle’s inference that the soul cannot act at all.
know it. Now God cannot know it, if he does not give it being: he can derive his knowledge only from himself. Nothing can act on him or enlighten him.' 399. M. Bayle, not content with saying that we are created continually, insists also on this other doctrine which he would fain derive thence: that our soul cannot act. This is the way he speaks on that matter (ch. 141, p. 765): 'He has too much acquaintance with Car…