Imagine the kind of intellectual corruption one must have to deny the reality of change or of becoming.
But is it not so that if a thing is wholly dependent on God for its existence, it must be in some way be connected to God, and to be connected is to not be wholly apart, no?
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It is true that things that are have a likeness to God simply by the fact they are and are caused to be by God but things which are not God really are caused *to be*.
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It does seem that way, but the being of the things is conditioned and contingent, no?
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Sure, but this doesn't mean that God only can be said 'to be'. To be contingent just means to receive being from another, but what is received, being, is really in the recipient too.
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Surely, and would you then say that a conditioned, contingent being is limited by the very fact that it is conditioned and contingent, that is to say, that its being limited is no different from its being conditioned and contingent?
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Well they all come in one package deal though they're conceptually distinct.
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And would you say that a limit or condition has a positive existence or that it is merely a negation, i.e. has only a negative existence?
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It might depend on what we're talking about and what perspective.
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Let us say from the universal perspective, and limit in its most general meaning, in the sense of determination
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Ofc not. Neither is anything completely apart from anything else, but if we need to use "completely," we're already granting that everything is not one with God, so it doesn't follow that if God doesn't change, said thing can't either.
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Certainly, but would you not say that if change exists in the things that exist, and these things have their cause in God, and the effect is contained within the cause, that change must at least potentially be found in God?
End of conversation
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