By Paul Helm
Many theologians and philosophers of faith now declare that the classical Christian view that God exists in undying eternity is incoherent. tough that declare, Helm argues that divine timelessness is grounded within the proposal of God as writer, and that this by myself makes attainable a formal account of divine omniscience. He considers a number of the results of divine timelessness, really because it impacts either divine and human freedom, and examines many of the alleged difficulties approximately relating God-- concluding with a attached therapy of the most strategies in philosophical theology.
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Extra resources for Eternal God: A Study of God without Time
Let us compare the situation just discussed with the expression 'It is raining now'. It is correctly said that a timelessly eternal God cannot know that it is raining now, supposing this to be true. But in a situation in which someone truly utters 'It is raining now' on say 30 July 1987, a timeless omniscient individual can know the following: (i) It is raining on 30 July 1987. (ii) Someone living on 30 July 1987 can, and does, utter the true expression 'It is raining now'. If the timelessly eternal omniscient individual knows all facts then his knowing that it is raining on 30 July 1987 entails that it is raining now for anyone who exists on 30 July 1987, and vice versa.
It is argued that God's timeless eternity in one way restricts his knowledge, though in no material respect, and in another way significantly enlarges it. Difference senses of immutability and of change are considered and a conceptual connection between one of these and timeless eternity is established. 2011 21:42:29] In this chapter I shall first deploy and consider two arguments in favour of the logical consistency of the idea of God being both timelessly eternal and omniscient, then discuss the idea of divine immutability.
God would have to change to come to know what any free agent has decided. If so, then God could not eternally know what such a free creature will do. This more radical objection to omniscience will be postponed until later. The present chapter is concerned with an argument against omniscience of a different type, but one which also depends upon the fact that the universe changes. This argument has taken two forms in the literature, which can be called the argument from indexicals and the argument from immutability, respectively.
Eternal God: A Study of God without Time by Paul Helm