Divine knowledge that is, absolute and
unchanging, also covers human acts, which is assumed that all the actions
performed by humans in the future are eternally known by God. Since God’s
attributes are perfect just like his essence, something to be outside His knowledge,
limiting God’s knowledge or something being uncertain from His point of view
cannot be considered. Since as such situation would lead to the thought
regarding deficiency in God’s knowledge, it shall contradict with God’s perfect
being in every way. However, defending simultaneously that God knows everything
eternally, absolutely and immutably, and human beings having free will, creates
some philosophical and theological issues. These problems are whether the
knowledge of God abolishes human freedom or not, and if it does so, how the
punishment and rewarding of people for their actions accord with the justice of
God.
Relationship with between divine knowledge and human
freedom, there are generally three approaches: determinism, indeterminism and
eclecticism. The determinism states that God’s knowledge is eternal and since
everything happens in compliance with God’s knowledge, there cannot be human
freedom. The indeterminism says that God does not know what is happening in the
world or that his knowledge does not expand to future so it does not constitute
an impediment against human freedom. According to eclecticism, God’s knowledge
is eternal, however his knowledge has no effect on objects as the
representation is in the form of information; thus human ise freedom. In terms
of knowing the ‘eternal present’ indicates that for God, everything only
consists of now, the present, that is, all actions and events are known to
happen at the same time.
Mutlak ve değişmez olan ilahî ilmin kapsamına insan fiilleri de girmekte olup, Tanrı tarafından onun
gelecekte yapacaklarının ezeli olarak bilindiği kabul edilmektedir. Sıfatları da
zatı gibi mükemmel olduğundan bir şeyin Tanrı’nın
ilminin dışında kalması, ilminde sınırlamaya gidilmesi veya bir şeylerin
O’nun açısından belirsiz olması düşünülemez. Çünkü böyle bir şey, Tanrı’nın ilminde
eksikliği akla getireceğinden her açıdan mükemmel olmasıyla çelişecektir. Ancak
hem Tanrı’nın her şeyi ezelî, mutlak ve değişmez olarak bilmesi hem
de insanın hür olmasının aynı anda savunulması bir takım felsefi ve teolojik
problemlere yol açmaktadır. Bu problemler, Tanrı’nın ilminin insan hürriyetini ortadan kaldırıp kaldırmadığı, eğer
kaldırıyorsa insanın fiillerinden dolayı ceza ve ödüllendirilmesinin Tanrı’nın adaletiyle
nasıl bağdaşacağı meselesidir.
Journal Section | Articles |
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Authors | |
Publication Date | December 19, 2016 |
Published in Issue | Year 2016 Volume: 19 Issue: 50 (19-12-2016) |