A discussion on divisible bodies and the search for substantial unity

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A discussion on divisible bodies and the search for substantial unity

The Existence of God A. Place of the Doctrine of God in Dogmatics. The prevailing opinion has always recognized this as the most logical procedure and still points in the same direction.

In many instances even they whose fundamental principles would seem to require another arrangement, continue the traditional practice.

Descartes, Rene: Mind-Body Distinction | Internet Encyclopedia of Philosophy

There are good reasons for starting with the doctrine of God, if we proceed on the assumption that theology is the systematized knowledge of God, of whom, through whom, and unto whom, are all things. Instead of being surprised that Dogmatics should begin with the doctrine of God, we might well expect it to be a study of God throughout in all its ramifications, from the beginning to the end.

As a matter of fact, that is exactly what it is intended to be, though only the first locus deals with God directly, while the succeeding ones treat of Him more indirectly. We start the study of theology with two presuppositions, namely 1 that God exists, and 2 that He has revealed Himself in His divine Word.

And for that reason it is not impossible for us to start with the study of God. We can turn to His revelation, in order to learn what He has revealed concerning Himself and concerning His relation to His creatures. Attempts have been made in the course of time to distribute the material of Dogmatics in such a way as to exhibit clearly that it is, not merely in one locus, but in its entirety, a study of God.

This was done by the application of the trinitarian method, which arranges the subject-matter of Dogmatics under the three headings of 1 the Father 2 the Son, and 3 the Holy Spirit. Neither one of these can be called very successful.

Up to the beginning of the nineteenth century the practice was all but general to begin the study of Dogmatics with the doctrine of God; but a change came about under the influence of Schleiermacher, who sought to safeguard the scientific character of theology by the introduction of a new method.

The religious consciousness of man was substituted for the Word of God as the source of theology. Religion gradually took the place of God as the object of theology.

Man ceased to recognize the knowledge of God as something that was given in Scripture, and began to pride himself on being a seeker after God.

Under such circumstances it was but natural that some should regard it as incongruous to begin Dogmatics with the study of God. It is rather surprising that so many, in spite of their subjectivism, continued the traditional arrangement.

Some, however, sensed the incongruity and struck out in a different way. He does not deal with the doctrine of God connectedly, but only in fragments, and concludes his work with a discussion of the Trinity.

A discussion on divisible bodies and the search for substantial unity

His starting point is anthropological rather than theological. Some of the mediating theologians were influenced to such an extent by Schleiermacher that they logically began their dogmatic treatises with the study of man. Even in the present day this arrangement is occasionally followed. A striking example of it is found in the work of O.

Curtis on The Christian Faith. This begins with the doctrine of man and concludes with the doctrine of God. Ritschlian theology might seem to call for still another starting point, since it finds the objective revelation of God, not in the Bible as the divinely inspired Word, but in Christ as the Founder of the Kingdom of God, and considers the idea of the Kingdom as the central and all-controlling concept of theology.

However, Ritschlian dogmaticians, such as Herrmann. Haering, and Kaftan follow, at least formally, the usual order. At the same time there are several theologians who in their works begin the discussion of dogmatics proper with the doctrine of Christ or of His redemptive work. Scripture Proof for the Existence of God.

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For us the existence of God is the great presupposition of theology. There is no sense in speaking of the knowledge of God, unless it may be assumed that God exists. The presupposition of Christian theology is of a very definite type.Jul 01,  · The unity docs pages are a little shy in some cases; often I end up doing a custom Google search and getting more substantial results.

Regardless, calling the parent instead of attheheels.com works and made my day - much faster and simpler than having to instantiate.

thumbs up - . Feb 28,  · There can be nothing divisible in an indivisible thing, but the attributes of bodies are all divisible in one of two ways.

They are divisible into kinds, as colour is divided into white and black, and they are divisible per accidens when that which has them is divisible.

THE SECRET DOCTRINE: THE SYNTHESIS OF SCIENCE, RELIGION, AND PHILOSOPHY. by H. P. BLAVATSKY, Author of "ISIS UNVEILED." "There is no Religion higher than Truth.". In a more popular view, Leibniz's place in the history of the philosophy of mind is best secured by his pre-established harmony, that is, roughly, by the thesis that there is no mind-body interaction strictly speaking, but only a non-causal relationship of harmony, parallelism, or correspondence between mind and body.

On the Heavens/Book III - Wikisource, the free online library

A. Introduction. Contents Index End. In their discourses on government, Plato and Aristotle discussed all those problems which were important to an Attic citizen if he were to understand and order his attheheels.com encyclopædic approach was also used in theories of government that were developed in the Middle Ages (Rehm L/).

Four is the smallest composite number, its proper divisors being 1 and 4 is the smallest squared prime (p 2) and the only even number in this form.4 is also the only square one more than a prime number. A number is a multiple of 4 if its last two digits are a multiple of 4.

Descartes, Rene: Mind-Body Distinction | Internet Encyclopedia of Philosophy