Omnipresence, Indwelling, and the Second-Personal
The claim that God is maximally present is characteristic of all three major monotheisms. In this paper, I explore this claim with regard to Christianity. First, Gods omnipresence is a matter of Gods relations to all space at all times at once, because omnipresence is an attribute of an eternal Go...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
University of Innsbruck in cooperation with the John Hick Centre for Philosophy of Religion at the University of Birmingham
[2013]
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| In: |
European journal for philosophy of religion
Year: 2013, Volume: 5, Issue: 4, Pages: 29-53 |
| Online Access: |
Volltext (doi) Volltext (teilw. kostenfrei) |
| Parallel Edition: | Non-electronic
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| 520 | |a The claim that God is maximally present is characteristic of all three major monotheisms. In this paper, I explore this claim with regard to Christianity. First, Gods omnipresence is a matter of Gods relations to all space at all times at once, because omnipresence is an attribute of an eternal God. In addition, God is also present with and to a person. The assumption of a human nature ensures that God is never without the ability to be present with human persons in the way mind-reading enables; and, in the indwelling of the Holy Spirit, God is present in love. | ||
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