513:, for example, is not a power but a defect or infirmity. In response to questions of a deity performing impossibilities, e.g. making square circles, Aquinas says that "everything that does not imply a contradiction in terms, is numbered amongst those possible things, in respect of which God is called omnipotent: whereas whatever implies contradiction does not come within the scope of divine omnipotence, because it cannot have the aspect of possibility. Hence it is better to say that such things cannot be done, than that God cannot do them. Nor is this contrary to the word of the angel, saying: 'No word shall be impossible with God.' For whatever implies a contradiction cannot be a word, because no intellect can possibly conceive such a thing."
122:
487:
Omnipotence is perfect power, free from all mere potentiality. Hence, although God does not bring into external being all that He is able to accomplish, His power must not be understood as passing through successive stages before its effect is accomplished. The activity of God is simple and eternal, without evolution or change. The transition from possibility to actuality or from act to potentiality, occurs only in creatures. When it is said that God can or could do a thing, the terms are not to be understood in the sense in which they are applied to created causes, but as conveying the idea of a Being, the range of Whose activity is limited only by His sovereign Will.
505:
these same effects. On the other hand, even though no creature existed, God's power would not be barren, for "creatures are not an end to God." Regarding the deity's power, medieval theologians contended that there are certain things that even an omnipotent deity cannot do. The statement "a deity can do anything" is only sensible with an assumed suppressed clause, "that implies the perfection of true power". This standard scholastic answer allows that acts of creatures such as walking can be performed by humans but not by a deity. Rather than an advantage in power, human acts such as walking, sitting, or giving birth were possible only because of a
84:
637:, deities are said to act in the world through persuasion, and not by coercion (this is a matter of choice—a deity could act miraculously, and perhaps on occasion does so—while for process theism it is a matter of necessity—creatures have inherent powers that a deity cannot, even in principle, override). Deities are manifested in the world through inspiration and the creation of possibility, not necessarily by
27:
538:
about God: meaningless combinations of words do not suddenly acquire meaning simply because we prefix to them the two other words 'God can.'... It is no more possible for God than for the weakest of his creatures to carry out both of two mutually exclusive alternatives; not because his power meets an
504:
would have it, that the power of the designer is limited, but only that God has willed to manifest his glory by a world so constituted rather than by another. Indeed, the production of secondary causes, capable of accomplishing certain effects, requires greater power than the direct accomplishment of
772:
argues that omnipotence is not found in the Hebrew and Greek scriptures. The Hebrew words
Shaddai (breasts) and Sabaoth (hosts) are wrongly translated as "God almighty" or "divine omnipotence". Pantokrator, the Greek word in the New Testament and Septuagint often translated in English as "almighty",
701:
For example, although someone might control a lump of jelly-pudding almost completely, the inability of that pudding to stage any resistance renders that person's power rather unimpressive. Power can only be said to be great if it is over something that has defenses and its own agenda. If a deity's
676:
Power is influence, and perfect power is perfect influence ... power must be exercised upon something, at least if by power we mean influence, control; but the something controlled cannot be absolutely inert, since the merely passive, that which has no active tendency of its own, is nothing; yet if
495:
Power is predicated of God not as something really distinct from His knowledge and will, but as differing from them logically; inasmuch as power implies a notion of a principle putting into execution what the will commands, and what knowledge directs, which three things in God are identified. Or we
486:
It is sometimes objected that this aspect of omnipotence involves the contradiction that God cannot do all that He can do; but the argument is sophistical; it is no contradiction to assert that God can realize whatever is possible, but that no number of actualized possibilities exhausts His power.
473:
acknowledged difficulty in comprehending the deity's power: "All confess that God is omnipotent; but it seems difficult to explain in what His omnipotence precisely consists: for there may be doubt as to the precise meaning of the word 'all' when we say that God can do all things. If, however, we
608:
took a more positive view of a belief in early omnipotence, seeing it as essential to the child's well-being; and "good-enough" mothering as essential to enable the child to "cope with the immense shock of loss of omnipotence"—as opposed to whatever "prematurely forces it out of its narcissistic
702:
power is to be great, it must therefore be over beings that have at least some of their own defenses and agenda. Thus, if a deity does not have absolute power, it must therefore embody some of the characteristics of power, and some of the characteristics of persuasion. This view is known as
652:
rejects unlimited omnipotence on a philosophical basis, arguing that omnipotence as classically understood would be less than perfect, and is therefore incompatible with the idea of a perfect deity. The idea is grounded in Plato's oft-overlooked statement that "being is power".
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have shown, the child lives in a sort of megalomania for a long period; he knows only one yardstick, and that is his own over-inflated ego ... megalomania, it must be understood, is normal in the very young child". Bergler was of the opinion that in later life "the activity of
657:
My notion would be, that anything which possesses any sort of power to affect another, or to be affected by another, if only for a single moment, however trifling the cause and however slight the effect, has real existence; and I hold that the definition of being is simply
496:
may say, that the knowledge or will of God, according as it is the effective principle, has the notion of power contained in it. Hence the consideration of the knowledge and will of God precedes the consideration of His power, as the cause precedes the operation and effect.
803:
can never be understood or known since
Brahman is beyond both existence and non-existence, transcending and including time, causation and space, and thus can never be known in the same material sense as one traditionally "understands" a given concept or object.
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which he ascribed to his thoughts and feelings", Freud reckoned that "this belief is a frank acknowledgement of a relic of the old megalomania of infancy". Similarly Freud concluded that "we can detect an element of megalomania in most other forms of
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consider the matter aright, since power is said in reference to possible things, this phrase, 'God can do all things,' is rightly understood to mean that God can do all things that are possible; and for this reason He is said to be omnipotent." In
723:
argues that omnipotence dies a death of a thousand philosophical qualifications. To make any sense, the word must undergo various logical, ontological, mathematical, theological, and existential qualifications so that it loses specificity.
529:
His
Omnipotence means power to do all that is intrinsically possible, not to do the intrinsically impossible. You may attribute miracles to him, but not nonsense. This is no limit to his power. If you choose to say 'God can give a creature
781:
Trying to develop a theory to explain, assign or reject omnipotence on grounds of logic has little merit, since being omnipotent, in a
Cartesian sense, would mean the omnipotent being is above logic, a view supported by
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disorder. We are justified in assuming that this megalomania is essentially of an infantile nature and that, as development proceeds, it is sacrificed to social considerations". Freud saw megalomania as an obstacle to
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actually means "all-holding" rather than almighty or omnipotent. Oord offers an alternative view of divine power he calls "amipotence," which is the maximal power of God's uncontrolling love.
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the something acted upon is itself partly active, then there must be some resistance, however slight, to the "absolute" power, and how can power which is resisted be absolute?
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in the early 20th century and expanded upon by
Charles Hartshorne. Hartshorne proceeded within the context of the theological system known as process theology.
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It is part of a deity's nature to be consistent and that it would be inconsistent for said deity to go against its own laws unless there was a reason to do so.
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The Summa
Theologica of St. Thomas Aquinas, Second and Revised Edition, 1920, translated by the Fathers of the English Dominican Province, at
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The Summa
Theologica of St. Thomas Aquinas, Second and Revised Edition, 1920, translated by the Fathers of the English Dominican Province, at
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The term omnipotent has been used to connote a number of different positions. These positions include, but are not limited to, the following:
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Some monotheists reject the view that a deity is or could be omnipotent, or take the view that, by choosing to create creatures with
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freely used the same term in a comparable way. Referring with respect to an adult neurotic to "the
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Robert M. Lindner, "The
Psychodynamics of Gambling", in Halliday/Fuller eds., p. 220.
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regarded "the narcissistic patient's "megalomania" as a part of normal development.
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and at the same time withhold free will from it,' you have not succeeded in saying
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C.S. Lewis. The
Problem of Pain. (San Francisco: HarperSanFrancisco, 2001). p. 18.
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If a being has some active tendency, then it has some power to resist its creator.
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obstacle, but because nonsense remains nonsense even when we talk it about God.
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Edmund
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This is a consistent theme of Polkinghorne's work, see e.g. Polkinghorne's
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of a deity's nature that what it speaks is truth, then it is not able to
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A deity is able to do anything that it chooses to do. (In this version,
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431:, meaning "potent" or "powerful". Thus the term means "all-powerful".
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55:. Statements consisting only of original research should be removed.
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The adaptation of means to ends in the universe does not argue, as
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1200:"Strong's Greek Dictionary: 3841. pantokrator (pan-tok-rat'-ore)"
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has adopted a scholastic position in the course of his work
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If a being exists, then it must have some active tendency.
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of childhood, reverting to the "fiction of omnipotence"".
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19:6 it is stated "the Lord God omnipotent reigneth" (
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in itself unconsciously activates the megalomania and
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that omnipotence can never be effectively understood.
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The most popular works espousing this point are from
621:, a deity has chosen to limit divine omnipotence. In
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can do the impossible and something contradictory.)
1225:The Death of Omnipotence and Birth of Amipotence
1187:The Death of Omnipotence and Birth of Amipotence
525:. Lewis follows Aquinas' view on contradiction:
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1227:(Grasmere, Id.: SacraSage Press, 2023), ch. 1.
1189:(Grasmere, Id.: SacraSage Press, 2023), ch. 2.
878:"The 1st World Congress On Logic And Religion"
792:. This view is called universal possibilism.
482:is one whose negation is self-contradictory.
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367:generally attribute omnipotence only to the
937:CITATION NEEDED; probably Thomas Aquinas,
913:, 1a, Q. 25, A. 3, Respondeo; quoted from
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1368:Stanford Encyclopedia of Philosophy entry
565:. In the second half of the 20th century
71:Learn how and when to remove this message
740:, as well as several other versions, in
379:, omnipotence is often listed as one of
1398:Attributes of God in Christian theology
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687:The argument can be stated as follows:
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1171:: CS1 maint: archived copy as title (
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544:As a stage of normal child development
1102:. Stanford Encyclopedia of Philosophy
954:, 1a, Q. 25, A. 1, Ad 4; quoted from
641:or violations of the laws of nature.
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1378:Omnipotence and Free Will in Judaism
371:of their faith. In the monotheistic
1361:Internet Encyclopedia of Philosophy
356:is the quality of having unlimited
1307:City of God and Christian Doctrine
399:debate, prominently including the
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1238:"Descartes' Ontological Argument"
89:Separation of Light from Darkness
18:Quality of having unlimited power
1266:from the original on 20 May 2014
960:, copyright 2008 by Kevin Knight
919:, copyright 2008 by Kevin Knight
509:in human power. The capacity to
25:
1260:"Logical Truth and Omnipotence"
1206:from the original on 2011-03-19
1041:(London 1974) p. 176 and p. 182
819:Criminals from a sense of guilt
789:Meditations on First Philosophy
427:-, meaning "all", and the word
383:'s characteristics, along with
423:derives from the Latin prefix
1:
1373:Logical Truth and Omnipotence
786:. He issues this idea in his
734:Authorized King James Version
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629:, and some movements within
883:. Freie Universität Berlin.
849:"Definition of Omnipotence"
51:the claims made and adding
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1039:The Psychology of Gambling
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287:Emotions expressed by God
1403:Superlatives in religion
1285:brahmano hi pratisthaham
1074:"Infantile Omnipotence"
631:Protestant Christianity
613:Rejection or limitation
567:object relations theory
102:Part of a series on the
1393:Philosophy of religion
1202:. Strongsnumbers.com.
984:, incomplete citation.
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165:Overarching attributes
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1258:Craig, William Lane.
1026:From Obstacle to Ally
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645:Philosophical grounds
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1320:Charles Hartshorne,
1240:. Plato.stanford.edu
895:Science and Religion
373:religious philosophy
1323:Man's Vision of God
1315:The Problem of Pain
1063:(London 1994) p. 18
824:Omnipotence paradox
668:From this premise,
522:The Problem of Pain
491:Aquinas says that:
457:logical consequence
377:Abrahamic religions
234:Incomprehensibility
1100:plato.stanford.edu
1024:Judith M. Hughes,
965:2011-11-21 at the
924:2011-11-21 at the
863:Augustine of Hippo
728:Scriptural grounds
670:Charles Hartshorne
575:defence mechanisms
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1128:. Theopedia
866:City of God
777:Uncertainty
762:pantokrator
750:παντοκράτωρ
663:Plato, 247E
635:open theism
609:universe".
600:Heinz Kohut
594:grandiosity
553:omnipotence
517:C. S. Lewis
421:omnipotence
397:theological
385:omniscience
354:Omnipotence
269:Sovereignty
152:Omniscience
142:Omnipotence
1387:Categories
1244:2011-04-07
1210:2011-04-07
1158:2006-05-12
1080:2012-01-21
958:New Advent
917:New Advent
835:References
742:Revelation
405:philosophy
264:Simplicity
254:Providence
183:Perfection
45:improve it
1132:6 October
1106:6 October
755:romanized
619:free will
571:Kleinians
532:free will
419:The word
415:Etymology
365:religions
214:Immanence
61:June 2021
49:verifying
1264:Archived
1204:Archived
1167:cite web
963:Archived
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829:Theodicy
808:See also
680:—
661:—
639:miracles
590:gambling
585:Ferenczi
558:paranoic
536:anything
435:Meanings
295:Jealousy
279:Veracity
244:Kingship
209:Holiness
157:Eternity
1331:Sophist
1328:Plato,
801:Brahman
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409:science
249:Mission
188:Trinity
178:Oneness
43:Please
1270:20 May
658:power.
507:defect
429:potens
391:, and
173:Aseity
1363:entry
1291:14.27
881:(PDF)
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738:Bible
369:deity
358:power
315:Wrath
305:Mercy
1272:2014
1173:link
1134:2022
1108:2022
625:and
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310:Will
300:Love
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