Godless said:
Good answers BT&S. But some points contradict your previous assumptions of god, and some fallcies as well. Let's see how I do; lets try not to take over this thread like we once did
Oh, I don't know... taking over the last thread was fun.
Godless said:
Correct me if I'm wrong but this assumption contradicts omnisciece, if an entity be omnisciet it's knowledge is already stablished, nothing new would arise, nothing to be learnt that is already known.
I will correct you. You are right, an omniscient entity's knowledge would already be established. "Arise" is a semantic that I'm limited by. They (God's actions and God's knowledge) "arise" from all eternity simultaneously. That is, both God's actions and God's knowledge have always been. As an eternal being, God's actions don't take place in a sequenced order, neither individually nor as a set. This is the nature of the holistic.
Godless said:
There's no such thing as two perfect acts to an all knowing being. It's one act which ever may be has to be perfect, no choice can be made between two, this would sugest that one act is more perfect than the other. The choice it makes has to be the better of the two.
I suppose this kind of depends on your definition of perfection. I do believe the Vexen link provided a good definition of perfection: completeness, wholeness, totality, fullness. Therefore, any action which is itself complete, can be said to be perfect. However, because actions necessarily arise from entities with natures, the action must also be complete with respect to the nature of the being performing it. Hence, any action, which is itself complete, with respect to the nature of God, would be perfect. In this sense alone would I agree that there can only be one action, GIVEN that God is the only conscious, freely-willing entity in existence. However, God is not, and thus there is interaction between God and these other conscious entities, which means that there may arise many actions that are perfect with respect to the nature of God, and with respect to the context of the engaged entity. However, of course, God's actions arise from eternity, and God is said to be pure act, which means that ALL of God's actions are performed form eternity, including that actions which are interactions with the temporal. At any rate, concerning God's action and free will, what you quoted was not my full answer to the question.
Godless said:
This assumption would limit the entity god, by having a free will similar to that of a mere human, this entity is nothing like human this would suggest it's characteristic be nothing like a human; thus it's incapable of free will such as ours...
Actually, God does not have a quality similar to humans (free will), but rather, humans have a quality similar to God. Will is a principle. Will is effect, which is also cause. Free will can be effect and cause, but can also be simply cause. God's free will is Cause only. For example, there is cosmic will (bear in mind that this is merely a term I made up to convey a specific idea(, but that will is not free, no choices are made, there is merely mechanical cause and effect relationships taking place. There is also limited free will. This is the kind of free will that humans have. It is not perfectly free, I don't think I need to demonstrate that. This means it can merely be effect and effective (causal), like cosmic will. However, because it is free, it also means that it can be also solely causal. That is, it can act according to its own deciding. Only an intelligent entity can do this. Only an intelligent entity can have free will. Furthermore, intelligence can only exist in a freely-willing entity. God's free will is perfect, unlimited. That is, God's will is causal only. It is not affected, and it does not act as a result of effect. Of course, this is how God is First Cause. God is purely holistic, with pure free will. The universe is purely sequential, with non-free will. Humans (and any intelligent creatures) are a blend of the two, partly holistic, partly sequential, with imperfect free will.
Godless said:
Then god did not create humans, nor the universe, nor anything that exists. If this entity be the creator of all, all it created even free will!.
See answer above. Free will is an intrinsic part of God's nature. Humans were created, and imbued with free will. However, God did not create free will when He created humans. If anything could be said, it would be that God created human free will, which is different than God's free will, being imperfect, rather than perfect. However, I wouldn't necessarily agree with this.
Godless said:
...furthermore I recall you mentioned we shouldn't think of "god" as an entity but some sort of spirit what have you; I recall telling you "that what you call god, is called nature on my part". (forgive my memory lapse)
I wouldn't think of God as a "being" as such (technically). God is furthermore, not a spirit, as such (ahh technicalities). However, when speaking of God it is easier to understand him as such. Just as in mathematics, it is easier to treat a very large number as infinity, merely for the sake of simplicity. However, just as in mathematics, it should be understood that we're not talking about a being, as such. Beings are created things, but more simply, beings are things. God is neither created, nor a thing, and thus not a being.
Existence, Identity and Consciousness are axioms
of speech, which allow us to know with certainty that those three things are true. That is, all sentences acknowledge the fact that: A) Things exist (both statically and actively). B) Things have identity (specifically, specially and naturally). C) There is a consciousness that knows, understands, refers to those existing specifics. I say there are more than merely three axioms. Truth is an axiom, for example. Another axiom is intelligence. However, let's move on.
"I AM" is the name given to God for the exact reason that it contains specifically and ONLY those axioms. In saying "I AM" God declares (or, at the very least, as you would believe, humans declare this to be true of God) that He is existence (becuase He does not specify a particular way that He exists), He is identity (because He does not specify a particular form that He exists as), He is conscious (if not consciousness), and that He is truth (because the sentence itself is expected to be true, because it is the most basic truth that can be spoken by any conscious entity, and because it is the ultimate truth of reality in its simplest form, purely axiomatic).
The universe can be said to be existence (tentatively), can be said to have identity (but not to be identity), as a universal identity (containing all identities... again... tentatively), but cannot be said to be consciousness, cannot be said to be conscious, but can only be said to contain conscious entities. In this way, the universe itself cannot be said to be axiomatic. So, the point being made here is that what you call "nature" I do not call God. There is a distinguishment to be made, a subtle one, but an important one. Both God and the universe may be said to contain all principles of reality (tentatively), but only God can be said to BE all principles of reality.