The Relevance of the Concept of God

Can God know evil exist? If he knows evil exist he could be corrupted he can be un-perfect. I know evil exist. May God know evil in the name of justice? Does he just know all things?
 
kx000 said:
Can God know evil exist? If he knows evil exist he could be corrupted he can be un-perfect. I know evil exist. May God know evil in the name of justice? Does he just know all things?
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Here's the answer to your queries:
[QUOTE='THE URANTIA PAPERS' divine revelation](Page.paragraph) Paper:section.paragraph
(1429.1) 130:1.5 Jesus’ last visit with Gadiah had to do with a discussion of good and evil. This young Philistine was much troubled by a feeling of injustice because of the presence of evil in the world alongside the good. He said: “How can God, if he is infinitely good, permit us to suffer the sorrows of evil; after all, who creates evil?” It was still believed by many in those days that God creates both good and evil, but Jesus never taught such error. In answering this question, Jesus said: “My brother, God is love; therefore he must be good, and his goodness is so great and real that it cannot contain the small and unreal things of evil. God is so positively good that there is absolutely no place in him for negative evil. Evil is the immature choosing and the unthinking misstep of those who are resistant to goodness, rejectful of beauty, and disloyal to truth. Evil is only the misadaptation of immaturity or the disruptive and distorting influence of ignorance. Evil is the inevitable darkness which follows upon the heels of the unwise rejection of light. Evil is that which is dark and untrue, and which, when consciously embraced and willfully endorsed, becomes sin.
(1429.2) 130:1.6 “Your Father in heaven, by endowing you with the power to choose between truth and error, created the potential negative of the positive way of light and life; but such errors of evil are really nonexistent until such a time as an intelligent creature wills their existence by mischoosing the way of life. And then are such evils later exalted into sin by the knowing and deliberate choice of such a willful and rebellious creature. This is why our Father in heaven permits the good and the evil to go along together until the end of life, just as nature allows the wheat and the tares to grow side by side until the harvest.” Gadiah was fully satisfied with Jesus’ answer to his question after their subsequent discussion had made clear to his mind the real meaning of these momentous statements.[/QUOTE]
 
kx000 said:
Bad things happen every day to good people. How can Jesus remain passive in a world in which negative things have been born.
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[QUOTE='THE URANTIA PAPERS' divine revelation to humanity](2076.4) 195:5.13 When there is so much good truth to publish and proclaim, why should men dwell so much upon the evil in the world just because it appears to be a fact? The beauties of the spiritual values of truth are more pleasurable and uplifting than is the phenomenon of evil.[/QUOTE]
.LM., 29, Mexico City
 
Related to kx000's post (after all, Urantia is all about GOD):
THE URANTIA PAPERS said:
112:1.13 Life is really a process which takes place between the organism (selfhood) and its environment. The personality imparts value of identity and meanings of continuity to this organismal-environmental association. Thus it will be recognized that the phenomenon of stimulus-response is not a mere mechanical process since the personality functions as a factor in the total situation. It is ever true that mechanisms are innately passive; organisms, inherently active.
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THE URANTIA PAPERS are complete in the domain public on the Internet several places. (...)
THE URANTIA PAPERS said:
http://www.urantia.org/urantia-book-standardized/paper-2-nature-god
Paper 2
The Nature of God
(33.1) 2:0.1 INASMUCH as man’s highest possible concept of God is embraced within the human idea and ideal of a primal and infinite personality, it is permissible, and may prove helpful, to study certain characteristics of the divine nature which constitute the character of Deity. The nature of God can best be understood by the revelation of the Father which Michael of Nebadon unfolded in his manifold teachings and in his superb mortal life in the flesh. The divine nature can also be better understood by man if he regards himself as a child of God and looks up to the Paradise Creator as a true spiritual Father.

(33.2) 2:0.2 The nature of God can be studied in a revelation of supreme ideas, the divine character can be envisaged as a portrayal of supernal ideals, but the most enlightening and spiritually edifying of all revelations of the divine nature is to be found in the comprehension of the religious life of Jesus of Nazareth, both before and after his attainment of full consciousness of divinity. If the incarnated life of Michael is taken as the background of the revelation of God to man, we may attempt to put in human word symbols certain ideas and ideals concerning the divine nature which may possibly contribute to a further illumination and unification of the human concept of the nature and the character of the personality of the Universal Father.

(33.3) 2:0.3 In all our efforts to enlarge and spiritualize the human concept of God, we are tremendously handicapped by the limited capacity of the mortal mind. We are also seriously handicapped in the execution of our assignment by the limitations of language and by the poverty of material which can be utilized for purposes of illustration or comparison in our efforts to portray divine values and to present spiritual meanings to the finite, mortal mind of man. All our efforts to enlarge the human concept of God would be well-nigh futile except for the fact that the mortal mind is indwelt by the bestowed Adjuster of the Universal Father and is pervaded by the Truth Spirit of the Creator Son. Depending, therefore, on the presence of these divine spirits within the heart of man for assistance in the enlargement of the concept of God, I cheerfully undertake the execution of my mandate to attempt the further portrayal of the nature of God to the mind of man.

1. The Infinity of God

(33.4) 2:1.1 “Touching the Infinite, we cannot find him out. The divine footsteps are not known.” “His understanding is infinite and his greatness is unsearchable.” The blinding light of the Father’s presence is such that to his lowly creatures he apparently “dwells in the thick darkness.” Not only are his thoughts and plans unsearchable, but “he does great and marvelous things without number.” “God is great; we comprehend him not, neither can the number of his years be searched out.” “Will God indeed dwell on the earth? Behold, the heaven (universe) and the heaven of heavens (universe of universes) cannot contain him.” “How unsearchable are his judgments and his ways past finding out!”
(...)
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(!!!)
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(Q) said:
Yes, after you and the other believers here have tossed out all definitions in favor of creating your own.
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I have consistently said that the most relevant defining characteristic of a concept of god, as it relates to conscience, is omniscience. You have not even attempted to address this point. You have only conflated the abstract concept of god with religion in general as an evasion of the whole OP.
 
Syne said:
I have consistently said that the most relevant defining characteristic of a concept of god, as it relates to conscience, is omniscience. You have not even attempted to address this point.
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The Bible has quotes showing God in not omniscient. Here's one from the get go of Genesis. There are plenty more.

Genesis 3:8
And Adam and his wife hid themselves from the presence of the Lord, amongst the trees of the garden.
 
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