Why would God create a soul he knows will go to Hell?
(02-22-2011, 07:26 PM)voxpopulisuxx Wrote:
(02-22-2011, 12:37 PM)Malleus Haereticorum Wrote:
(02-21-2011, 07:57 PM)voxpopulisuxx Wrote: He cannot choose but to know. He is God Almighty, omnipotent, all knowing and seeing, omnisicient and omnipresent. It is the very Nature of the Godhead. That you would find this disputable is just strange...im sorry. Give me an example how God could CHOOSE not to know something?

Thats merely your opinion - so if you are commited to it - get to proving it.,
Not my opinion but the Churchs


http://www.newadvent.org/cathen/06612a.htm Divine knowledge-Catholic encyclopedia

Description of the Divine Knowledge
That God is omniscient or possesses the most perfect knowledge of all things, follows from His infinite perfection. In the first place He knows and comprehends Himself fully and adequately, and in the next place He knows all created objects and comprehends their finite and contingent mode of being. Hence He knows them individually or singularly in their finite multiplicity, knows everything possible as well as actual; knows what is bad as well as what is good. Everything, in a word, which to our finite minds signifies perfection and completeness of knowledge may be predicated of Divine omniscience, and it is further to be observed that it is on Himself alone that God depends for His knowledge[/color]. To make Him in any way dependent on creatures for knowledge of created objects would destroy His infinite perfection and supremacy. Hence it is in His eternal, unchangeable, comprehensive knowledge of Himself or of His own infinite being that God knows creatures and their acts, whether there is question of what is actual or merely possible. Indeed, Divine knowledge itself is really identical with Divine essence, as are all the attributes and acts of God; but according to our finite modes of thought we feel the need of conceiving them distinctly and of representing the Divine essence as the medium or mirror in which the Divine intellect sees all truth. Moreover, although the act of Divine knowledge is infinitely simple in itself, we feel the need of further distinctions — not as regards the knowledge in itself, but as regards the multiplicity of finite objects which it embraces. Hence the universally recognized distinction between the knowledge of vision (scientia visionis) and that of simple intelligence (simplicis intelligentiae), and the famous controversy regarding the scientia media. We shall briefly explain this distinction and the chief difficulties involved in this controversy.

Distinctions in the Divine Knowledge

In classifying the objects of Divine omniscience the most obvious and fundamental distinction is between things that actually exist at any time, and those that are merely possible. And it is in reference to these two classes of objects that the distinction is made between knowledge "of vision" and "of simple intelligence"; the former referring to things actual, and the latter to the merely possible. This distinction might appear at first sight to be absolutely comprehensive and adequate to the purpose for which we introduce distinctions at all, but some difficulty is felt once the question is raised of God's knowledge of the acts of creatures endowed with free will. That God knows infallibly and from eternity what, for example, a certain man, in the exercise of free will, will do or actually does in any given circumstances, and what he might or would actually have done in different circumstances is beyond doubt — being a corollary from the eternal actuality of Divine knowledge. So to speak, God has not to wait on the contingent and temporal event of the man's free choice to know what the latter's action will be; He knows it from eternity. But the difficulty is: how, from our finite point of view, to interpret and explain the mysterious manner of God's knowledge of such events without at the same time sacrificing the free will of the creature.

. Whichever way we turn we are bound ultimately to encounter a mystery, and, when there is a question of choosing between a theory which refers the mystery to God Himself and one which only saves the truth of human freedom by making free-will itself a mystery, most theologians naturally prefer the former alternative.

And of course the simple paradox is in your definition of GOD being omniscient lies in the fact that just because he has the POWER to be so (Whichj EVERYONE AGREES HE DOES -  You are ASSUMING he CHOOSES to EXECUTE IT.    And if you claim he doesnt have the POWER to CHOOSE then you havce LIMITED GOD'S Power claiming he has NO CHOICE BUT to ALWAYS CHOOSE to ACT as you assume HE ACTS.

What part of that seems to difficult for you.  You keep arguing from the Perspective of GOD'S Unlimited abilities which your entire post centered on.  MY Point is entirely different.  My point is in HOW You know GOD Choose the path you assume he ALWAYS CHOOSES and you have Not supplied any proof whatsoever to BACK up that Claim.  I am not arguing that GOD doesnt have the POWER top Know - But rather how YOU Know he chooses to implement that power. 

Once again - we agree that GOD has the power,  So get about proving he USES That power in this case.

Example , I have the power to cross the street going north or cross the street going west - so my question to you is - Which direction did I walk and Why.  I am not asking you for confirmation of my ability to do either.

Pax
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Re: Why would God create a soul he knows will go to Hell? - by Malleus Haereticorum - 03-01-2011, 05:59 PM



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