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2003 The Problem of Evil: Anglican and Baptist Perspectives: MPhil thesis, Bangor University
For my MPhil surveys, I received fifty each, completed of Anglicans and Baptists who have attended a post-secondary denominational college, University or seminary, or are members of one of those denominations who have studied religion at a post-secondary level.
Statements two and three:
2. God is omnipotent.
3. God is perfectly holy.
These statements had to do with whether or not one believed that God was omnipotent and perfectly holy. Logically (Reasonably), once one believes that God is infinite, then he or she will very likely believe that God is omnipotent and holy beyond measure.
It is not a surprise then that 92% of Anglicans stated that God was omnipotent with 8% not certain, and that 100% of Baptists agreed that God was omnipotent. As well, 100% of each denomination believed that God was perfectly holy.
MPhil 2003
2. God is omnipotent.
May 20 2013 Omnipotence
Cited
Baptist and Reformed theologian Millard Erickson writes that God cannot do any arbitrary thing he desires, as he can only accomplish what is logical and not illogical and contradictory. Erickson (1994: 277) Erickson also reasons, interestingly, that God cannot undo the past,although he may take away the effects and memory of it. Erickson (1994: 277) God cannot logically violate his own nature or fail to live up to a promise. Erickson (1994: 277).
Otto Weber suggests God has unlimited capacity and unrestricted will. Weber (1955)(1981: 440). God is unrestricted in what he determines within self and outside of self. Weber (1955)(1981: 440).
Presbyterian theologian John M. Frame admits the term omnipotence is not in Scripture,[12] but reasons the concept is Biblical. Frame (2002: 515). He deduces that based on the Bible, it is impossible for anything to occur outside of what God has willed to happen. Frame (2002: 515).
August 1, 2019
God is infinite, eternal and spirit (John 4: 24, God is spirit) and does not have finite nature and finite attributes. God in the incarnation, as in God the Son, did take finite, human attributes. But these do not mix with God's infinite nature and attributes.
Therefore, in regard to an objection I have come across in my PhD thesis:
2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter
God in spirit cannot technically ride a bicycle, but could make a bicycle move as if ridden.
God the Son, as God incarnate, could ride a bicycle.
3. God is perfectly holy.
Holy November 30 2016
Cited
Concerning the idea of God being holy, Stanley J. Grenz, David Guretzki and Cherith Fee Nordling (1999) write the term holy is a Biblical idea, generally meaning to be set apart. Grenz, Guretzki, and Nordling (1999: 60). It is described of God who is set apart from his creation, pure from any of the evil within it. Grenz, Guretzki, and Nordling (1999: 60).
I would suggest, from a Reformed perspective, what God allows as an omnipotent being, he therefore wills, but remains moral and holy in nature. This is a compatibilistic, yet Biblical model. Divine motivation remains holy and perfectly good.
As noted in recent entries...
God's part in human problems of evil and suffering were the focus of my European, British, MPhil and PhD theses. God's part in evil and suffering, although God remains infinite, eternal, perfect, holy and good. Being almighty implies infinity and without finity and/or faults related to finity. If God was infinite and contrary to my biblical theology, both good and evil; in my view evil would not be evil at all.
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Divine holiness and perfection is implied, theologically and philosophically.
As well in biblical terms, God is called holy.
Biblical examples:
1 Peter 1:14-16 New American Standard Bible (NASB) 14 As [a]obedient children, do not [b]be conformed to the former lusts which were yours in your ignorance, 15 but [c]like the Holy One who called you, [d]be holy yourselves also in all your behavior; 16 because it is written, “You shall be holy, for I am holy.”
See Exodus 3, Exodus, Leviticus, Deuteronomy and the Pentateuch, for examples in the Hebrew Bible/Old Testament.
AUGUSTINE (388-395)(1964) On Free Choice of the Will, Translated by Anna S.Benjamin and L.H. Hackstaff, Upper Saddle River, N.J., Prentice Hall.
AUGUSTINE (398-399)(1992) Confessions, Translated by Henry Chadwick, Oxford, Oxford University Press.
AUGUSTINE (400-416)(1987)(2004) On the Trinity, Translated by Reverend Arthur West Haddan, in Nicene and Post-Nicene Fathers, Series One, Volume 3, Denver, The Catholic Encyclopedia.
AUGUSTINE (421)(1998) Enchiridion, Translated by J.F. Shaw, Denver, The Catholic Encyclopedia. http://www.knight.org/advent
AUGUSTINE (426)(1958) The City of God, Translated by Gerald G. Walsh, Garden City, New York, Image Books.
AUGUSTINE (427)(1997) On Christian Doctrine, Translated by D.W. Robertson Jr., Upper Saddle River, N.J., Prentice Hall.
AUGUSTINE (427b)(1997) On Christian Teaching, Translated by R.P.H. Green, Oxford, Oxford University Press.
ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?, Grand Rapids, Zondervan.
FRAME, JOHN M. (1999) ‘The Bible on the Problem of Evil: Insights from Romans 3:1-8,21-26; 5:1-5; 8:28-39’, IIIM Magazine Online, Volume 1, Number 33, October 11 to October 17, Fern Park, Florida, Third Millennium.
FRAME, JOHN M. (2002) The Doctrine of God, P and R Publishing, Phillipsburg, New Jersey.
PHILLIPS, D.Z. (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press.
PHILLIPS, D.Z. (2005) The Problem of Evil and the Problem of God, Fortress Press, Minneapolis.
WEBER, OTTO (1955)(1981) Foundations of Dogmatics, Volumes 1 and 2, Translated and annotated by Darrell L. Guder, William B. Eerdmans Publishing Company.
