(Question)
Dear Mr. Degitis,
Thank you for answering my question and I apologize for the delayed response. I had a few follow up questions based on your answer. First of all, if the actual definition of good, as seen by God differs from our definition, then how can goodness be a higher form, and how can the truth which is God be both good and knowable, if our view of goodness can be limited by a human definition?
Additionally, if God is striving to achieve the greater good in every instance, isn't it very possible that all of our love and worship may be discarded without a moment's notice to achieve this good?
Also, in the book of Job, God's actions seem similar to Him wanting to win a "bet" with Satan. Couldn't God's omniscience have allowed Him to know Job would be faithful, and isn't allowing Satan to destroy his livelihood hampering free will?
Finally, this doesn't relate to your response as much as previous questions, but if God is all knowing and loving, why then wouldn't he wish to share this knowledge with his children, and if it is due to a lack of trust based on what we would do with said knowledge, then wouldn't that call into question His creation of us in His image and our souls being the incorruptible form of humanity?
Thanks.
Thanks.
(Response)
Some really good questions here. I'll try to tackle them one at a time, but inevitably, my answers will probably just lead to more questions. As it should be. ;)
1. It isn't so much that the actual definition of good differs from ours, we just have a somewhat limited understanding of it. And what I mean by this is that the notion of good does not change, we just fail to understand it on a deeper level, or a wider scope. Essentially, we want what is good in every moment of every day (and a lot of times I think we know what that would be), but that isn't really how the world works. We are constantly standing in the way of the prevailing good because of our selfishness and our desires. For God, in His benevolence, good is something that will occur on a wider scope. It will ultimately prevail, even though from moment to moment it doesn't necessarily seem that way. If God were to imbibe good into every set of circumstances, it would hinder our freewill. You have to remember that the lack of good in the world is a consequence of humanity, not God. Furthermore, goodness is objective, like truth and knowledge, therefore (like all of Plato's "forms") it is separate from us. That doesn't mean that we can't know goodness, or God for that matter, but we most likely will not know it or Him fully. The temptation of sin often stands in our way.
2. Ultimately, the flaw in this question lies in the fact that God is not "striving" to create the greater good in every instance. God does not "try" to do things. He either does them, or He doesn't. Furthermore, you have to change your perspective here. All things are not necessarily working toward the greater good. We are constantly involved in activities that pull us from relationship with God. There is a difference between everything contributing to the greater good, and the greater good simply coming to fruition. My theological understanding of the matter corresponds more with the latter. God is good, and His goodness will prevail. Often we will try to stand in the way of it, but ultimately, we won't ever prevent it.
The second part of this question is fascinating, but I think the answer is still quite simple: No. God won't discard our love and worship because these things are good and He can use them. As I said above, we will try to stand in the way of the good, but the flip side of that coin is relevant as well. We can definitely try to contribute to the good, and God definitely asks us to do so. God won't discard what is good for the greater good, that wouldn't make any sense. He will use it. Now, if our worship or "love" is misguided (Westboro Baptist) , it will certainly be discarded, but that is a mute point because those things aren't actually worship and love.
3. As for Job, yes, it does, from a literary standpoint, seem kind of like a bet, but that is a misunderstanding of the situation. What is interesting about the book of Job is that it falls into the category of "Wisdom Literature", which consequently tells us a lot about its purpose. Essentially, we are meant tolearn from the book of Job. And what is it that we are meant to learn? Well, one, that we should keep faith, and two, that to some extent, we are in no position to question God, or the things that happen to us. Job is reprimanded at the end as he kind of demands an explanation and it is at this point that God reveals Himself and assures Job that he is in no position to be demanding anything. Does this just mean that we should accept our lot, no matter how crappy? In some ways, yes, but ultimately it is just showing us that we need to trust in the Lord. Of course God knew that Job would remain faithful, and no, God allowing Satan to put Job through all that suffering is not a hinderance of freewill, but actually more of a testament to God's commitment to keep our freewill intact. He could have prevented Satan from doing anything, but then Job would have never been in a position where he was actually forced to make a choice. If choosing Christ is the key to our salvation, then suffering is sometime the very catalyst that we require.
4. It is important to remember that we were made in God's image, we were not made to be God or even gods for that matter. This notion is probably what lies at the foundation of why God does not provide us with His omniscience, or in some cases, any insight at all. It isn't that He doesn't trust us with the "knowledge", we simply aren't created to wield that type of power.
This notion doesn't conflict with the concept of the "soul as the form of humanity" for two major reasons. One, at least from a Catholic perspective, the soul is intimately tied to the body, which limits it. In order to understand this, we have to step slightly outside Plato's theory of forms and look biblically instead. Remember, Paul presents this relationship between the world of the flesh and the "heavenly realm" or the notion of being in relationship with Christ. As we exist as soul and body, we kind of walk in both worlds. To "free" the soul, so to speak, we have to remove the desires of the flesh, or "die to the world of the flesh". This is probably something we will struggle with until we are fully resurrected and made pure with Christ. The second component lies in the fact that the soul, although made in the image of God is not perfect in the sense that it is God. This links to what I mentioned above, and it's pertinent because it allows us to draw a distinction between the form of humanity and God. Even if we achieved our perfect form, we still would not be God. Similar to the theory of forms, in the way that the "form of goodness" created all forms, God created the soul. The forms are not the same as goodness in the same sense that our soul is not the same as God.
Hopefully you found something interesting here. Great questions.
MRD
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