He also āknewā or knows the part of us that outlives our disease ridden and over burdened bodies, and that my friend is our⦠( get thisā¦)
SOULā¦!!!
āSoulā⦠a vague and difficult term to define, and yet it is the only truly real thing that we are inherantly confronted with. We do not "haveā a soul, we ARE a soul and God knows us. Believe itā¦!
Simple, really, why make it complicated�
Do this⦠turn out the lights. Close your eyes⦠shut off your mind. forget about what youāre thinking for a minute⦠ignore the whole world. Die if you want to or at least imagine that you died⦠Now, ask yourselfā¦āwhatās that immediate and undeniable thing that you have leftāā¦? I think youāll have a certain ābrain fartā that will tell you what Iām talking about. And while youāre there⦠please, put in a good word for me, I need it tooā¦
(((pthhhā¦tttā¦)))
How am I making it complicated?
Iām not disagreeing with you about the nature of the soul. Iām just pointing out that your reading of Jeremiah 1:5 is not the only explanation, and to even say that it means that God pre-created our souls is an interpolation; it is not in the text, not explicit at all.
I gave you the traditional interpretation of that passage (as I understand it) from the earliest times. There have been competing ideas, yes, but the point about it being Godās foreknowledge, not fore-creation, has been consistently held.
So yes, there are several logical possibilities for when the soul is created, but the Scriptures donāt explicitly state it; your passages are far from explicit, and have more often through the Churchās history been taken as indicating Godās foreknowledge and Plan.
I diverted the topic to also discuss the point of ensoulment, uniting the soul with the human body, because if God creates our souls at the same time that He unites it with our bodies, āwhen the soul is createdā would also depend on when it is ensouled.
I should note, too, that the point of ensoulment is relevant even for your position of a soul pre-created, before the human body, because at some point it has to be united with the body.
Elizabeth was six months along by that point.
Is it possible that John leapt in the womb for Mary, rather than Jesus?
I think it is pretty specific that John leapt for Jesus. Which means not only was John able to recognize Jesus, but that Jesus was spiritually recognizable by that point. Which narrows the window down to a week or soāhowever far along Jesus was in Maryās womb by the time of the Visitation. Which I think means that ensoulment must at least be sometime between fertilization and implantation.
I was not aware of this statistic. to take this one step further, It would seem that since the church has no official teaching on the eternal destination of babies born without baptism, then if life begins at conception, more than half of humanity is unaccounted forā¦
Thatās a possibility, yes. I lean towards the likelihood that God, in His perfect foreknowledge, knows what embryos are āsuccessfully fertilizedā (are not chimeras, blighted ova, or otherwise suffering from improperly-combined DNA to the point where they are not naturally-viable human organisms and thus will not implant in the uterus), and also knows which of those will not naturally implant regardless of their health.
Therefore, He may well only create souls for those who will naturally progress. This would mean that āembryo lossā is not really a problem.
Granted, this does raise other questions, and a possible counterargument that God would then not create souls for any child that He knew would die before birth. But I donāt think that would be true, and I think itās not a necessary conclusion at all.
We do know that God allows us to die of natural causes, even in infancy, childbirth, and miscarriage. But even in a miscarriage, that baby had a chance to be known, received with love, mourned, hoped for, prayed for. That makes that baby a part of the human community, impacting lives. We really donāt know when embryos lost before implantation are really lostāwe usually canāt detect that anything happened. So Iām still inclined to think that the failure of nature (ānatural evilā) in embryo loss is different than in miscarriage of a pregnancy (pregnancy = after implanted embryo).
This view would say that God did create the human soul and unite that with the body at fertilization for those embryos that do implant and grow. For those embryos that were naturally lost, He did not (knowing that something went or would go āwrongā).
Since we cannot know the difference, and since we must always respect Godās creation and the special dignity of the human person, and the destiny of each human organism at whatever stage of development, we must still treat all embryos the same and avoid any risk of doing harm to them.
God allows natural evil to occur, but does not hold us responsible for it (save in Original Sin); He takes responsibility over the effects of natural evil. But God also allows moral evil to occur, not preventing us from harming each other. So Godās foreknowledge would not mean that He would refrain from creating a soul for those children He knew would be aborted. Instead, as with any murder victim, He would receive them into His arms and make up for the evil man inflicted with His greater good and mercy.