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Belloc_Fan
Guest
You’ve got a good point on omniscienc, but you’re changing the debate. The OP is arguing that God’s act of giving us existence and free will, with the possibility of our misusing it, is wrong because He’s forcing us to make a decision in which we might do something stupid. I think that argument is easily answerable, and already has been answered.But you parents are not omniscient, like God is. If your parents were omniscient, they would have foreknowledge that you would freely choose to die in a car crash the next day, and they would do everything they could to make sure that didn’t happen.
God on the other hand, would happily give you the car, and let you die. Be happy you don’t have God watching out for you…
Your argument is intrinsically harder to address, because it deals with things we don’t really understand, like omniscience and God’s location in the eternal presence. There are two possible arguments you might be making:
(1) God’s foreknowledge eliminates our free will. This is obviously wrong, but it’s a frequent logical error made by opponents of theism.
(2) God foreknows which of us will be going to Hell, and permits the damned to (a) live and (b) have free will anyways.
I think you’re making the second argument, which is clearly the stronger of the two. It may well be unanswerable on this side of eternity for a very simple reason: we (and I mean all of us) don’t have any real idea how personalities are formed. In science, we can explain a limited amount through genetics, although twins with identical DNA can have radically different personalities. Epigenetics is a helpful addition, but still falls woefully short. There were hopes that at the subatomic level, we’d someday be able to plot the precise course of the neurons which influence our daily activities. Now we know that this will never be possible (Heisenberg’s Uncertainty Principle prevents us from ever doing this).
So in nature, the question of how our thoughts and our personalities work has something of a KEEP OUT sign: no amount of scientific advance will ever be able to plot the neurons sufficient to predict where they will move next. So far as we can tell, they move seemingly at random, and that “randomness” has an enormous impact on our daily lives. Look at the way the issues’ handled in Romans 9 or in Job, where the answer is basically, God’s God, and you’re not, so stop second-guessing.
The closest we have to answer is this: God views free will as a moral good. And not only that, but He views it as God-like: In Genesis 3:22, He compares the capacity to know good from evil with becoming as a god, David refers to the judges of Israel as “gods” in Psalm 82, and Jesus refers to those around Him as “gods” in John 10:34.
So repeatedly, the Bible, and even God the Son directly, speak of free will as an incredible and godlike power. But it necessarily brings with it the possibility that it will be misused and merit damnation (that’s the entire point of Genesis 3:22, read in the context of the chapter, which is about the expulsion from Eden, and the new possibility of eternal death).Given all of this, God has permitted mankind a certain authority with this godlike free will: the power to distinguish between good and evil, and act accordingly.
Similarly, with a federalist system, the federal government often has to watch states do things which the feds think are stupid, because we’ve decided as a nation that the empowerment of states is a public good, even if that empowerment is used to perpetuate public evils. But even if the president knew perfectly which states would misuse their limited sphere of sovereignty ahead of time, he would be acting immorally to restrict the state from this right, and we’d decry that deprivation of rights as a public evil itself.
So, essentially:
.1 If free will makes us more like God, as the Bible suggests, it’s good by nature (although it has the capacity to be used for evil).
2. Giving us free will would have to be considered a moral good, even though it opens up the aforementioned possibilities of misuse and damnation.
3. Depriving us of free will, even depriving those of us who God knows perfectly will misuse it, would be doing evil to prevent a greater evil - consequentialism at its worst, and something which the Bible rejects. Romans 3:8. God cannot do evil, period. So if free will is a moral good, and its deprivation conversely a moral evil, then it stands to reason that God, bound by His own Goodness, wouldn’t deprive us of this gift, even if He knew we would misuse it.