Malachi Said in the first post : “Think about it if he created everything and he knows everything doesn't that mean he wanted Lucifer to fall?”
Malachi, please keep in mind that I am certainly no philosopher, nor a theologian in my comments. I think your logic is perfectly fine and I even agree with your conclusion IF you assume the modern theories that God created all things out of nothing (ex-nihilo creation); 2) that he is absolutely omnipotent (i.e. could have done ANYTHING he wanted); and 3) that God was Omniscient (i.e. knew what the results of his creative acts would be). Thus I think I have to agree with you that any modern christianity that makes those same three specific assumptions (ex-nihilo creation, absolute omnipotence and omniscience) is trapped inside the conclusion you made (and several uncomfortable moral dilemmas which may follow those assumptions). However, as a Christian with a specific historical orientation, I think the assumption that God created everything out of nothing is incorrect and thus, speculations based ON those specific assumptions will never make sense, nor can they support a reasonable and logical theology.
Your assumptions and the conclusions do not apply to all Christianities since some Judao-Christianities do not make those specific assumptions. For example :
From a historical viewpoint, your assumptions do not apply to the early Judao-Christianity which believed in the eternal existence of matter and that intelligent spirit was made of some sort of matter. For those Judao-Christians, these assumptions and conclusions based on those assumptions, do not arise in the same manner.
THE DOCTRINE OF PRE-EXISTING MATTER CHANGES THE CONCLUSIONS
For example, the physical body of a baby is not created out of “nothing”, but rather the material forming a growing embryo comes from pre-existing material nutrients it finds in it’s environment. Just as an embryo physically organizes itself from the milieu it finds itself in; the “self-willed” matter spoken of in the Pistis Sophia is intelligent
matter which, over a great deal of time, forms into a cognizant spirit, capable of progression and choice.
In ancient Judao-Christianity,
intelligent matter making up spirits was not created "out of nothing" any more than planets were created "out of nothing". In this model, God takes disorganized matter (having it's own characteristics such as mass and taking up space), and organizes it into a planet or star.
“And I called out a second time into the very lowest things, and I said, ‘Let one of the (in)visible things come out visibly, solid.’..” (2nd Enoch 26:1).
From this lesser organized, chaotic debris, the earth and other planets were formed :
“And thus I made solid the heavenly circles (orbs). ...And from the rocks I assembled the dry land; and I called the dry land Earth. “ (2nd Enoch 28:1-2).
In this early Judao-Christian theology, all things are made of matter (which has always existed). Matter also had it’s own inherent characteristics (mass; takes up space, etc) which was not given it by God, but it possessed such characteristics as part of basic reality in this theology.
Just as matter, (From which God created Stars, and worlds, etc) always existed in this Judao-Christian Theology, spirits existed as well :
”... I saw a hundred thousand times a hundred thousand, ten million times ten million, an innumerable and uncountable (multitude) who stand before the glory of the Lord of the Spirits. (1st Enoch 40:1)
The great scribe Enoch is commanded by the angel to :
“... write all the souls of men, whatever of them are not yet born, and their places, prepared for eternity. 5 For all souls are prepared for eternity, before the composition of the earth.” (2nd Enoch 23:4-5)
Just as matter has characteristics which are part of it’s nature, spirits or “
self willed matter” as the
Pistis Sophia describes them, had characteristics which were part of their nature. They were, at some level, cognizant and self-willed and capable of progression.
Since ancient Judao-Christianity was so very different than modern Judaism and modern Christianity,
you might want to consider how THEIR theology affects your question.
For example If the early NON-ex-nihilo Judao-Christian doctrine is correct then conditions were different. In their theology :
1) God is in the midst of unorganized matter, including self-willed spirits
2) the intelligent spirits are capable of progression
In early Judao-Christian doctrine,
a simple change of one of your three underlying assumptions, changes the type of speculations which result. Given the early Judao-christian conditions that God is in the midst of self-willed and less intelligent spirits that are capable of progression :
3) God may intervene in the development of these spirits or not intervene
4) Whether God intervenes or not, the spirits will change and progress
5
) These spirits may progress toward civility and social unity and happiness and in good ways.
6) These spirits may progress toward anarchy and social disunity and unrest and evil ways.
If God is full of both knowledge and love, will he intervene to their benefit or not?
7) If God plans to intervene and assist them in progressing in ways that are most beneficial to them, then what sort of knowledge is most important for immortal spirits to learn FIRST.
For example,
does he teach them productive social interactions or moral law first, or does he first teach them chemistry, or botany, or construction, or economics (etc)?
I believe that if they do not learn to live social and moral law first, then other types of knowledge are not as apt to result in social happiness, civility, unity and joy for them as a group. What happens if they learn how to build weapons BEFORE learning patience enough not to use weapons upon simple frustrations.
9) If God has love and wants these self-willed spirits to be able to live with one another in unity and joy in a social “heaven” that will last, then these spirits must be taught principles underlying and upon which unity and joy are to be obtained and sustained.
10) If some self-willed spirits will NOT choose to live in a social group and obey laws upon which such a social unity and joy exist, then they must be excluded from those who chose to live moral and social laws which create and sustain unity and joy. Malignant and evil individuals would destroy the unity and happiness of such a social group if they were allowed to live among them.
11) There must be a sieving or separation of spirits into differing levels of willingness to live such laws ; and those willing to live only lower levels of moral and social laws, and perhaps into groups unwilling to live
any level of social moral laws.
My point is NOT to shove an ancient Judao-christian model at you, but to allow you to make a different set of considerations based on earlier Judao-Christian theology rather than on the current modern Christian assumptions you are making.
In any case, let me know if these considerations seem illogical to you and, if they make sense, perhaps I could introduce some consideration from early Judao-Christianity that might affect your speculations regarding Lucifer and his fall and any legitimate role Lucifer plays in God’s plan.
Questions regarding the origin and purpose of Lucifer were questions the prophets themselves asked.
Abraham asks God :
“ How then, since he [lucifer] is now not before you, did you establish yourself with (him)? (The Apocalypse of Abraham 20:5-7)
The Prophet Sedrach asked a similar question :
“If you loved man, why did you not kill the devil, the artificer of all iniquity? Who can fight against an invisible spirit? He enters the hearts of men like a smoke and teaches them all kinds of sin. (The Apocalypse of Sedrach 5:1-7)
The answers that God gives the prophets in the ancient christian theology, seem, to me, to make a great deal of sense, but only if they are kept inside the ancient context. They do not make the same sense if taken out of that context and one tries to place them into a more modern Christian theory where God creates all things, including Lucifer, “out of nothing”.
Clear
drnetzzz