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Omnibenevolence is defined by the Oxford English Dictionary as "unlimited or infinite benevolence".Some philosophers, such as Epicurus, have argued that it is impossible, or at least improbable, for a deity to exhibit such a property alongside omniscience and omnipotence, as a result of the problem of evil.
Herman Bavinck notes that although the Bible talks about God changing a course of action, or becoming angry, these are the result of changes in the heart of God's people (Numbers 14.) "Scripture testifies that in all these various relations and experiences, God remains ever the same." [18] Millard Erickson calls this attribute God's constancy. [3]
Omnipotence, they say, does not mean that God can do anything at all but, rather, that he can do anything that is logically possible; he cannot, for instance, make a square circle. Likewise, God cannot make a being greater than himself, because he is, by definition, the greatest possible being. God is limited in his actions to his nature.
Omniscience (all-knowing) is an attribute often ascribed to God. This implies that God knows how free agents will choose to act. If God does know this, either their free will might be illusory or foreknowledge does not imply predestination, and if God does not know it, God may not be omniscient. [81]
God's immutability defines all God's other attributes: God is immutably wise, merciful, good, and gracious: Primarily, God is almighty/omnipotent (all powerful), omnipresent (present everywhere), and omniscient (knows everything); eternally and immutably so. Infiniteness and immutability in God are mutually supportive and imply each other.
Pike mainly wonders if God could be timeless and all knowing. He argues that if God knows all, then he will know what a person will do in the future and that will be the only thing they can do because that's what God knows will happen, so there's only one option.
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