(February 19, 2011 at 3:14 pm)Ryft Wrote: Given this definition of omniscience, your argument ignores at least one omniscient deity—the God of Christianity, for whom the concept of "will happen" is inapplicable because that involves being temporally bounded. It is not as though God knows in sum "the position and momentum of every particle in the universe at every moment of time throughout existence" at the initial t0. God has no temporal locality, he is not temporally bounded. "In God there is no was or will be, but a continuous and unbroken is. In him, history and prophecy are one and the same" (Aiden Tozer). "With God there is no past, and can be no future ... What we call past, present, and future, he wraps up in one eternal now" (Charles Spurgeon).To just simply say "the god of christianity" is deceptive in and of itself, as there are many gods in the modern Christian theology (Trinity - god, son, holy spirits and their help meet of angels and principalities) and the birth philosophy of Christianity being the gnostics, who believed in many gods and TWO (yes two) unmoved movers, uncreated creators. One being the spirit, who was unknowable, and the other being the demiurge known as "Yaldabaoth" who fashioned physical matter and thought. The demiurge being a supposed solution to the problem of evil by claiming all physical mater and thoughts are impure and not of the spirit, but "of this world", and since the demiurge created itself (or as they put it "The uncreated creator of matter") therefore all things that malevolently happen in this world is a resilt of Yaldabaoth.
In the The Nag Hammadi Library text "On the Origin of the World" goes into great detail of the first 3 verse of the book of Genesis just skimmed over. It explains what the "face of the deep" was, and the reflection that was seen was Pistis Sophia (Faithful Wisdom). Altough it depends on which gnostic faction you read from, some had the Demiurge being the offspring of Sophia, whom she incased on a throne covered in clouds on the seventh heaven.
Psalms 82:1 describes a plurality of gods (ʼelōhim), which an older version in the Septuagint calls the “assembly of the gods,” although it does not indicate that these gods were co-actors in creation. Philo had inferred from the expression, "Let us make man," of Genesis that God had used other beings as assistants in the creation of man, and he explains in this way why man is capable of vice as well as virtue, ascribing the origin of the latter to God, of the former to His helpers in the work of creation. The other gods sometimes being called "principalities" which in turn could easily be said that Venus (love)was a principality of Jupiter and Juno, and therefore all being principalities of the supreme creator the same as the differing Hebrew tribal gods Yahweh, Jehovah, etc could be said to have principalities of "god is love".
(a quote from "on the origin of the world")
Seven appeared in chaos, androgynous. They have their masculine names and their feminine names. The feminine name is Pronoia (Forethought) Sambathas, which is 'week'.
And his son is called Yao: his feminine name is Lordship.
Sabaoth: his feminine name is Deity.
Adonaios: his feminine name is Kingship.
Elaios: his feminine name is Jealousy.
Oraios: his feminine name is Wealth.
And Astaphaios: his feminine name is Sophia (Wisdom).
These are the seven forces of the seven heavens of chaos. And they were born androgynous, consistent with the immortal pattern that existed before them, according to the wish of Pistis: so that the likeness of what had existed since the beginning might reign to the end. You will find the effect of these names and the force of the male entities in the Archangelic (Book) of the Prophet Moses, and the names of the female entities in the first Book of Noraia.
