padremike Loc: Phenix City, Al

You sound like my Hindu Pulmonologist who was trying to explain to me how there are a thousand gods last Monday. I understand that God has taken it upon Himself to reveal Himself to all mankind and this revelation can be found, in part, in most all religions that contain some element of His Truth. Since God is not a God of confusion His only purpose of being found in all religions is to direct man to His one true religion in which He allowed His "only begotten Son" to be crucified for the forgiveness of sin and defeating death.

1 hollywood.

At least I no longer hold on to false teachings of the false Bible that was used for psychological warfare against the whole planet. Study the history of this world and start with the annunaki!! I swear to God they imprisoned this whole planet with their lies.jesus came to get us away from their influence but it didn't work. Google annunaki but maybe your frightened of the truth!!!!

padremike Loc: Phenix City, Al

Their mantra, "O wa ta gu siam." I expect you know that this mantra starts out repeating it slowly and ends up saying it fast.

padremike Loc: Phenix City, Al

We understand you simply chose your own false teachings. Hollywood? That figures.

Parky60 Loc: People's Republic of Illinois

1 hollywood.

The middle east is a portal where many dimensions meet and where entities from other dimensions can come on to this planet.it is a Hotspot. Many. Religious dramas have started in the middle east. Because of the vortex, holographic inserts are easier to produce in that area.just like movies are easier to produce in California. A potential holographic insert in this portal is the arrival of extraterrestrials from space. Of christ returning or some God returning, or some savior, or some reason for everyone to follow one way of thinking. An example of a holographic insert that was put on the planet in the past to change the course of history was the crucifixion of christ. The drama that was played out and passed on historically to you is not the reality the Christed one came in to play. Christ came in as a committee of beings over a period of time. The story you've been told is a dramatized marketed version-a very controlled version of who this entity was and is. Part of the christ drama u have been taught was a holographic insert.

1 hollywood.

Don't know what the heck your talking about stop causing trouble!!!!!!!

1 hollywood.

If your really a Padre YOU WILL BE THE LAST ONE TO CHANGE YOUR MIND CONTROLLED EXISTANCE! SORRY BUT IT HAD TO BE SAID.

1 hollywood.

We are a frequency - controlled society.one of the changes in lifestyle that occurred during this century was the introduction of movies. A whole new way of influencing thought was brought to this planet by the film industry. Just as there is a movie industry here on this plamet- there are those in space who have a holographic industry. They make holographic inserts-- dramas that look just like they are real and insert them through portals into our reality.since these space beings have been around for hundreds of thousands of years and humanity's frequencies have been controlled, it is quite easy to hoodwink human beings.holographic inserts have been used on earth to manipulate and control consciousness and to change the story of information to disinformation--- one of a limited amount of knowledge.

albertk

Hi Penny 🤣🤣🤣🤣🤣🧁🧁🧁🧁🧁

Ranger7374 Loc: Arizona, 40 miles from the border in the DMZ

Shall we continue the religious debate...........

Now, since human virtues are those by which human life is directed, and human life is twofold, contemplative, and active, the virtues belonging to the active life, so far as they perfect this life, cannot befit God.

For man’s active life consists of the use of bodily goods, and hence the active life is directed by the virtues by which we make the right use of these goods. Such goods, however, cannot befit God, nor, therefore, can such virtues as far as they direct this life.

Furthermore, such virtues perfect the ways of men in the domain of political life. Hence, for those who do not take part in such a life the active virtues do not seem very suitable. Much less, therefore, can they suit God, whose conduct and life is far removed from the manner of human life.

Of the virtues that deal with the active life some, likewise, direct the passions. These we cannot posit in God. For the virtues that deal with the passions take their species from the passions as from their proper objects; and so temperance differs from fortitude so far as it deals with desires, whereas the latter with fear and daring. But in God there are no passions, as has been shown, and therefore neither can such virtues be found in Him.

Again, such virtues are not found in the intellective part of the soul but in the sensitive part, in which alone passions can be found, as is proved in Physics VII [3]. In God, however, there is no sensitive part, but only intellect. It remains, then, that such virtues cannot be in God even according to their proper natures.

Of the passions, with which the virtues deal, some exist according to the inclination of the appetite to some corporeal good that is delightful to the sense, for example, food, drink, and sex. For the desires of these passions there are sobriety and chastity, and, in general, temperance and continence. Hence, because bodily delights are absolutely foreign to God, the aforesaid virtues neither befit God properly, since they deal with passions, nor are they said of God even metaphorically in Scripture, because there is no available likeness of them in God in terms of a likeness of some effect.

Some passions, however, follow the inclination of the appetite to some spiritual good, such as honor, power, victory, revenge, and the like; and concerned with their hopes, their darings, and in general their desires there are fortitude, magnanimity, gentleness, and other like virtues. These, properly speaking, cannot be found in God, since they deal with passions, but in Scripture they are said metaphorically of God, because of a likeness in effects. For example, what is said in 1 Samuel (2:2): “There is no one as strong as our God”; and Micah [rather, Zephaniah 2:31: “Seek the just, seek the meek.”

BIRDMAN

👍👍👍👍

Ranger7374 Loc: Arizona, 40 miles from the border in the DMZ

Liberals should take a closer look at this:

Now, there are some virtues directing the active life of man that do not deal with passions, but with actions: for example, truth, justice, liberality, magnificence, prudence, and art.

Since, however, virtue derives its species from its object or its matter, and since the actions that are the matter or the objects of such virtues are not repugnant to the divine perfection, neither do these virtues, according to their proper species, have anything on whose account they are excluded from the divine perfection.

Again, these virtues are certain perfections of the intellect and the will, which are principles of operation without passion. But in God there are intellect and will, lacking no perfection. Therefore, these virtues cannot be absent from God.

Moreover, of the things that come into being from God the proper model is in the divine intellect, as was shown above. Now, the model in the mind of the maker of the thing to be made is art. Hence, the Philosopher says in Ethics VI [4] that “art is the true model of things to be made.” Art, then, is properly in God. And therefore it is said in Wisdom (7:21): “the artisan of all things has taught me wisdom.”

Again, the divine will, with reference to things other than God, is determined to one effect by His knowledge, as was shown above. But the knowledge directing the will to act is prudence; for, according to the Philosopher in Ethics VI [5], “prudence is the true notion of the things to be done.” There is, therefore, prudence in God. And this is what is said in Job (12:13): “With Him is prudence and strength.”

Furthermore, it was shown above that because God wills something He also wills those things that are necessary to it. But that which is necessary to the perfection of each thing is due to it. Therefore, there is justice in God, to which it belongs to give to each one what belongs to him. Hence it is said in a Psalm (30:8): “The Lord is just and loves justice.”

Moreover, as was shown above, the ultimate end for which God wills all things in no way depends on the things that exist for the sake of the end, and this either as to being or as to some perfection. Hence, He does not will to give to someone His goodness so that thereby something may accrue to Himself, but because for Him to make such a gift befits Him as the fount of goodness. But to give something not for the sake of some benefit expected from the giving, but because of the goodness and befittingness of the giving, is an act of liberality, as appears from the Philosopher in Ethics IV [1]. God, therefore, is supremely liberal; and, as Avicenna says, He alone can truly be called liberal, for every agent other than God acquires some good from his action, which is the intended end.” Scripture sets forth this liberality of God, saying in a Psalm (103:28): “When You open Your hand, they shall all be filled with good”; and in James (1:5): “Who gives to all men abundantly without reproaching.”

Again, all things that receive being from God must bear His likeness in so far as they are, are good, and have their proper models in the divine intellect, as was shown above. But it belongs to the virtue of truth, as appears from the Philosopher in Ethics IV [7], for someone in his deeds and words to show himself as he is. Therefore, there is in God the virtue of truth. Hence, Romans (3:4): “But God is true”; and the Psalm (118:151): “All Your ways are truth.”

But, if there are any virtues that deal with notions belonging to subordinates in relation to their superiors, such cannot befit God: for example, obedience, worship, or something of the sort that is due a superior.

If, furthermore, some of the aforementioned virtues have certain imperfect acts, the virtues in question cannot be attributed to God according to those acts. Thus, prudence, according to the act of taking good counsel, does not befit God. For, since counsel is “a certain inquiry,” as is said in Ethics VI [9], and the divine knowledge is not inquiring, as was shown above, to take counsel cannot befit God. Hence Job (26:3): “How you have counseled him who has no wisdom!”; and Isaiah (40:14): “Whom has He consulted: and who has instructed Him?” But as to the act that consists in judging the matter of counsel and choosing what has been approved, nothing prevents prudence from being said of God. Nevertheless, counsel is at times said of God. This is either because of the likeness in privacy, since counsels take place in private, so that what is hidden in the divine wisdom is called by likeness counsel, as appears in Isaiah in the other version: “May Your ancient counsel be verified” (25:1 Septuagint); or in so far as He gives satisfaction to those who seek His counsel, since one who has understanding can, even without any discursiveness, instruct the inquiring.

In the same way, justice, as concerns the act of commutative justice, cannot befit God, since He does not receive anything from anyone. Hence Romans (11:35): “Who hath first given to Him and recompense shall be made him?” And Job (41:2): “Who hath given me before that I should repay him?” Through a likeness, however, we are said to give some things to God in so far as God looks with favor upon our gifts. Commutative justice, therefore, does not befit God, but only distributive. Hence, Dionysius says that “God is praised for His justice as giving to all according to their worth” [ De div. nom. VIII, 3]. And in the words of Matthew (25:15): “He gave... to every one according to his proper ability.”

We must observe, however, that the actions with which the above virtues deal, do not according to their natures depend on man; for to judge of the things that are to be done, or to give or distribute something, does not belong to man alone but to any being possessing an intellect. Yet, in so far as these are narrowed to the human sphere, in a manner they receive their species from them, as the curvature in a nose produces the species of the snub. The aforementioned virtues, therefore, according as they order man’s active life, are ordered to these actions in so far as they are narrowed to human affairs and take their species from them. In this manner they cannot befit God. But in so far as the aforementioned actions are taken in their generality, they can be attributed even to divine things. For just as man is a distributor of human goods, such as money and honor, so too God is the distributor of all the goods of the universe. The aforementioned virtues, therefore, are of a more universal extension in God than in man; for as the justice of man is to the community or the household, so the justice of God is to the whole universe. Hence, the divine virtues are said to be the exemplar virtues of ours; for the things that are contracted and particularized are the likenesses of certain absolute beings, just as the light of a candle is to the light of the sun. As for the other virtues, which do not properly befit God, they do not have an exemplar in the divine nature, but only in the divine wisdom, which contains the proper likenesses of all beings: this is the case with other corporeal beings.

---St. Thomas Acquinas

Thus, evils that occur are not the result of religion.

albertk

Another Penny sock puppet. 🤠🤠🤠

padremike Loc: Phenix City, Al

Good grief. We're you hiding in the woodwork? Listen, you'll not find anyone more appreciative of free will than I am. There is, however, a caveat that goes hand in hand with free will and that is that we will be held responsible for wrong choices.

Are you simpatico with old Elmer T. Suggins from Bellbrook, Ohio. You may remember reading about him in the newspaper. He claimed he saw three of them land right out there in the middle of his wheat field.