God’s Omnipotence and Human Free Will

The determinism theoria has many simultaneous ontologies including within. Sharing of elements is an interesting aspect of whatever word formation we may devise to bring in various pre-formed meaning units into a unifying paradigm. We may labor without omniscience ourselves. It cannot be possible for us to understand what regard omniscient thought or awareness may have to the human criterion or that of any other. Omniscience maybe so absolutely free as a simultaneous quality of God that it is unimaginable that any contingent being of His would be any less so.

In a Universe without an omnipotent will of a Creator it does not logically follow that free will must necessarily exist. A randomly spawned Universe might evolve into an entirely deterministic temporal configuration within given boundary conditions. Alternatively a Universe as a subset of the One that is pure Spirit might exist as a concatenation of windowless monads or zero dimensional membranes generated by an inverse cut-out negation of the immediate self-aware omniscience of God by the windowless monad-zero dimensional membrane constructed Universe. Such a Universe might have comparative freedom in the given less-than omniscient boundary conditions. Sentient beings within such a dumbed down Universe or Semi-Smartiverse would have ultimately freedom to return to The One and self-awareness of The One.

It is possible to compare the phenomenality of our own thought a little to consider what aspect out own limited omniscience has to the freedom of our own thoughts. Of course human beings are not exactly thoughts within the mind of God or perhaps we are, yet our own thoughts have a phenomenal self-standing freedom regardless of how we have determined to create them simply because they exist. Existence is fundamentally free even if it is determined to be and become.

Not to explain away our own ideas about freedom as trivial word propositions that may be contradictory within a unified propositional logic ensemble. Doesn’t it seem a little ludicrous to place our own existence and freedom on the same categorical level as that of the qualities of God such as His omniscience?

Propositional logic can represent our morpheme meaning-components even at the scale of sentences and paragraphs. W.V. Quine’s criteria of Ontological Relativity and his analysis of grammar helped construct a post analytic-synthetic distinction epistemology such that we were enabled to be aware that much of our philosophical substance of inquiry occurs in nominal terms with traditional, inertial use definitions that when compared to each other may present interesting yet artificial issues. An accurate metaphysical hierarchical placement of real theological and philosophical questions is a difficult procedure. Are our questions meaningful simply because we can form them as propositions or predicates about other words in our lexicons? What do we really know about God besides what He has chosen to reveal to us? Would we trust analytic conclusions such as A + B = C if C- B =A? as if they could apply to God or to our own ultimate phenomenal reality? Would we want them too? How much meaning do such questions about our reality practically have?