Sentence examples for the divine attributes from inspiring English sources

Contrary to the attributes predicated of created beings, the divine attributes are strictly negative; they state what God is not.

About 1272, after another mystical experience on Majorca's Mount Randa in which Llull related seeing the whole universe reflecting the divine attributes, he conceived of reducing all knowledge to first principles and determining their convergent point of unity.

(Tosun Bayrak al-Jerrahi al-Halveti, The Name & the Named: The Divine Attributes of God, 2000) was neither tall nor lanky nor short and stocky, but of medium height.

In The Reincarnation of Rama the divine attributes of the god Wisnu (Vishnu in Sanskrit) reincarnate in Ardjuna (Arjuna), hero of the Pandawa cycle and ancestor of the Javanese race.

Through fanāʾ ʿan al-fanāʾ ("passing away from passing away"), however, the Ṣūfī succeeds in annihilating human attributes and loses all awareness of earthly existence; he then, through the grace of God, is revived, and the secrets of the divine attributes are revealed to him.

(Tosun Bayrak al-Jerrahi al-Halveti, The Name & the Named: The Divine Attributes of God, 2000) Islamic sources indicate that others recognized the mole as the sign of prophethood, including the Christian monk Baḥīrā, who met Muhammad when the Prophet joined Abū Ṭālib on a caravan trip to Syria.

Seleucus I similarly put himself on his coins as Dionysus; in time the divine attribute was dropped, and the ruler appeared as a mortal wearing only the royal diadem.

The key word in this supplication is the divine attribute that God is being called upon by, Al-'Afu, the Forgiver.

The battle over whether God is necessary or impossible is often fought over the coherence of the various divine attributes discussed in section 3.

It is unclear, however, how far Xenophanes himself realized the interconnections among the different divine attributes or sought to exploit those connections for didactic purposes.

By contrast, a view of metaphysics in which the ontological dimension, in addition to the theological, plays a prominent role, and in which the First Principle's properties are discordant, rather than congruent, with the Islamic divine attributes, goes in the opposite direction.