That a phenomenon seems to be wholly explicable in natural terms does not, of course, mean that it is not due to an ingress of Divine Grace. Thinking so is a common error of the naturalist bent – or rather, what it is more accurate to say, of the bent naturalist. But natural explanations do not rule out supernatural explanations. There is, indeed there can be, no conflict between natura and supernatura; natural explanations are all in the final analysis also supernatural explanations, because natura presupposes supernatura.
Behavior as such is predicated upon the orderliness of the world. The acts of organisms are avowals of confidence that the acts themselves are appropriate to the world; that they make sense in terms of the way that the world is ordered. My walk to the store is an effectual assertion that there is indeed still really a store, that my path will still take me to it, that it usually offers for sale the items I need, and so forth. Likewise for a cow heading home to her stall from the pasture. Likewise even for the phototropism of plants. Behavior is a commitment to the truth of an idea.
God is Omega in that all things achieve their final integration in him, and by him – not just at the eschaton, but always. It is by virtue of this integration that creaturely events are in the first place coordinated so as to form any coherent world. Thus the integration of the Omega is the forecondition of Creation. That’s why Omega is coterminous with Alpha.
… Medieval Latin mappa mundi “map of the world;” first element from Latin mappa “napkin, cloth” (on which maps were drawn), “tablecloth, signal-cloth, flag,” said by Quintilian to be of Punic [i.e., Tyrian] origin (compare Talmudic Hebrew mappa, contraction of Mishnaic menaphah “a fluttering banner, streaming cloth”) + Latin mundi “of the world,” from mundus “universe, world” (see mundane).
Now this is interesting, because while the Old Testament refers to the firmament of the cosmos with the word raqiaà, meaning literally “extent” – apparently a merely abstract geometrical idea – it is described variously in scripture as like a crystalline tent or canopy (Isaiah 40:22, Ezekiel 1:22), or a scroll (Isaiah 34:4; Revelation 6:14). I.e., an expanse of fabric such as are used as a substrate for maps.
Eternity is prior to all events. Events cook out of eternity. Their causal relations to each other cook out of their accidental forms, which are found originally in God. So Leibniz was right: the monads – the quanta of action which constitute the events of creaturely lives – don’t define themselves ab initio in terms of their own immediate relations to each other, but rather in terms of their relations to each other as mediated by the logically prior Divine omniscience of all compossibilities. They do see each other – they are not windowless – but only through God. God is their window.
Meaning is not epiphenomenal to anything. It is not just some superfluity added to physical causation, or riding it, like scum on the surface of a river. By the same token, physical causation is not some raw medium suitable for the occasional, adventitious carriage of information, but dumb in itself. All being is somehow cooked – i.e., formed. And formation is always an outcome of some act, that is ordered toward, and so intends, some end. The formation of every actuality is thus teleological, an intelligence and the product of some intelligence – even if only the intelligence inherent in even simple things like electrons. In no other way could things be the least bit intelligible. You can’t grasp the intelligence of a thing, can’t coherently tie it to other things, if it is not truly intelligent in the first place.
There is no logical Problem of Evil, because it is impossible in logic for God to create any sort of thing that is not extremely likely to Fall, and so suffer.
God knows perfectly, and so wills, the way that everything should be in order to be best. His existence is necessary, so if he were the only entity, things would necessarily be best.
But God is not the only entity. Because he is necessary, all the other entities that exist must – logically must – be contingent; for, there can be at most one unmoved mover. And contingent beings as such, by definition, are at risk of evil.
That there should be different things, then – that, i.e., there should be more than just one thing, namely God – entails that there should be great risk of evil.
Unexpectedly in mid-summer vacation, my departmental chair asked me whether I could assume supervision of some courses previously taught by a faculty member who had taken retirement on short notice at the end of the spring semester. One course concerned the Anglo-Saxon and Norman roots of Modern English and in general the history of the language. The other course concerned theories of language, of which it is designed to offer a survey, more or less at the instructor’s discretion. The clientele for both courses comes largely from the current cohort of teachers-in-training in my college’s School of Education and in some part from English majors. The new assignment required me to marshal my knowledge of the two areas and quickly to devise two syllabi. In writing the syllabi, I decided to introduce each course to its enrollment in the form of an essay. There is some repetition of ideas in both introductions, but that is inevitable given that the subject-matter of the two courses necessarily overlaps. I share the results with my fellow Orthosphereans.
For simplicity, say there were only two unmoved movers, β & ψ. They would each be an actus purus, by definition. They would both likewise be necessary and eternal.
Neither of them could influence the other, obviously. So, they couldn’t do or know anything about each other, and would not therefore be either omnipotent or omniscient. Nor could either one of them be properly understood as ultimate, because by the definition of ‘ultimate,’ there can be only one ultimate. So neither of them could be God (that’s why I didn’t label them α & ω).
Epistemological reach is the primary factor of ontological extent. As understanding grows, so does depth, intensity, efficacy, and causal influence of being. Growth of understanding is increase of substance; “substans” is the Latin for “understand” (and “hypostasis” the Greek).