Bob Enyart said:
amjiva, I realize that you have no obligation to follow my writings or teachings, but for more than 20 years I've taught on this subject regarding the future. However, you overstated your case. I did not I imply that there could only be two options, Predestined, or NOT predestined. Of course I am aware of what Christians call Simple Foreknowledge, a supposed ability to see the future without having predestined it. There is no such ability. But regardless (whether there is or not), I did NOT imply that such a theory does not exist. If you listen to the discussion more carefully, you will see that you have run with a presupposition, and heard what you expected to hear.
The word "imply" refers to the fact that you only addressed those two arguments and presume to promote your side by showing weakness in the other. If in fact there is a third option, then showing weakness in the fatalist, "God is responsible for all events" option does not necessarily show strength in yours.
You seem to believe that the third option is not possible. Why is that? Why can't an all-knowing, transcendental God exist alongside our relative decision making capacity?
Bob Enyart said:
Even if we Ignore all the intellectual gymnastics necessary to believe in "Simple Foreknowledge," even SF does not minimize the truth that in such a reality, the Future is Utterly Settled, and not even God could do anything to alter that fatalistic future; and certainly therefore, neither could you. Of course, this is all nonsense.
Or, God has
already altered the seemingly "fatalistic future" because He acts on the platform of absolute time, which does not exist in sequence with our time (as I explained in previous post). In this reality, every act personally performed by God is an eternal pastime; they are going on eternally and are a product of His inconceivable, internal pleasure potency. On this absolute platform, God desires and those desires are simultaneously rendered action without any needed endeavor, and in our relative conception of time there is no tracing out the history of God's desires. On this absolute platform, each thing is non-different from every other thing. For example, on this relative platform, the name "water" and the substance water are different. If I am thirsty, no matter how many times I chant "water, water, water" I will remain thirsty. On the absolute platform, the name and the substance are the same. Superficially or comparatively there still remains a distinction between the name and substance of a thing on the absolute platform. The problem is that when considering the transcendental nature of God, most people are thinking relative to their own conception of time. And so they conclude out of negation that a transcendental God would be inactive and impersonal.