• javra
    Unfortunately, I think this is really misunderstanding the Christian tradition. It's premised on violations of God's eternal nature, divine simplicity, the Doctrine of Transcendentals, and really the Analogia Entis as well.

    God can't be striving towards things "before and after." God is absolutely simple, not stretched out time. The whole of God is always present to God's self (divine simplicity implies eternal existence, "without begining or end," not simply "everlasting.")
    Count Timothy von Icarus

    I didn’t intend to here present that stringent of an argument but, yes, I at least so far find the notion of a Divinely Simple, etc., God who in any way intends (needless to add, this purposefully) any X whatsoever to be self-contradictory:

    One can always fall back on “God is beyond all human notions of logic, including the basic laws of thought, and hence beyond all human comprehension”, but if God is nevertheless understood as having intended and/or intending anything whatsoever then there necessarily is some end/purpose not yet actualized which God strives toward in so intending - hence making God’s actions purposeful - and this will then be blatantly incongruous with the notion of Divine Simplicity, among others.

    Divine Simplicity, however, is necessarily applicable to, as one example, the Neoplatonic notion of the One - which is not a god – although there’s nothing precluding the One from being appraised as the pinnacle of Divinity upon which all else is dependent and, in this sense alone, as G-d/God (such that the sometimes heard of aphorism of “God = Good” can here make rational sense).

    As just one possible example, this one from Jewish tradition:

    In Maimonides' work Guide to the Perplexed, he states:[10]

    "If, however, you have a desire to rise to a higher state, viz., that of reflection, and truly to hold the conviction that God is One and possesses true unity, without admitting plurality or divisibility in any sense whatever, you must understand that God has no essential attribute in any form or in any sense whatever, and that the rejection of corporeality implies the rejection of essential attributes. Those who believe that God is One, and that He has many attributes, declare the unity with their lips, and assume plurality in their thoughts."

    According to Maimonides, then, there can be no plurality of faculties, moral dispositions, or essential attributes in God. Even to say that God is all-knowing, all-powerful, and all-good is to introduce plurality, if one means thereby that these qualities are separate attributes.

    This is (or at least can be) in full rational accord with the notion of the One as described by Neoplatonism (the Neoplatonic descriptions of cosmology here placed aside) and, again, is fully discordant rationally to the notion of God as an intending superlative deity.

    As to possible commonalities between diverse traditions - here primarily addressing the Neoplatonic notion of the One and some subspecies of Abrahamic thought - if there is a perennial philosophy, then this would account for different traditions' diverse interpretations of the same Divinely Simple, uncreated and imperishable, essence which, to here use Aristotle's terminology, is the unmoved/unmovable (i.e., changeless) mover (i.e., change-producer) of all that exists. Although, as I previously argued, this could not rationally be an intentioning God (e.g., God as described in the Torah/Bible, imv most especially as addressed in Genesis II onward).
Add a Comment

Welcome to The Philosophy Forum!

Get involved in philosophical discussions about knowledge, truth, language, consciousness, science, politics, religion, logic and mathematics, art, history, and lots more. No ads, no clutter, and very little agreement — just fascinating conversations.