I have written posts that included references to the Lectures on Faith in the past.¹ I used those previous posts to discuss the attribute of the faith of God directly. This post discusses the attribute of the knowledge of God and how the Lectures describe His knowledge. We should carefully recognize what the Lectures on Faith explain about the knowledge of God to see what knowledge of God we must understand for our faith to grow.

Lectures on Faith

For a long time, Joseph Smith was considered the author of the Lectures on Faith. However, with better research, even those that are ardent fans of the Lectures on Faith explain that its authorship is complicated. I believe that Sydney Rigdon is the primary author. However, I am persuaded by the argument that Joseph was involved in their publication and development. I enjoy using them for truths to help me reason, but they are not scripture, revelations from Joseph Smith, or his direct teachings.

The knowledge of God

In Lecture 4:11, we are introduced to the part of lecture four that explains how our understanding of the attributes of God is necessary to have faith in Him. The first part of paragraph 11 begins the transition to demonstrating our need for understanding of each quality.

By a little reflection it will be seen, that the idea of the existence of these attributes in the Deity, is necessary to enable any rational being to exercise faith in him. For without the idea of the existence of these attributes in the Deity, men could not exercise faith in him for life and salvation;

The above statement is what makes many (including myself) warry of misunderstanding God’s attributes. It appears that our misunderstanding of His attributes can limit our faith. All Christian branches hold dearly to their definitions of God’s attributes. In the book Does God Have a Future?: A Debate on Divine Providence, Christopher A. Hall and John Sanders show how traditional Christians can have intense conversations around His attributes. Members of The Church of Jesus Christ of Latter-day Saints can have a similar intensity in their discussions on His attributes. Neal A. Maxwell and Blake Ostler’s friendship and conversations are good examples (What did Elder Neal A. Maxwell think about time and God?).

The rest of paragraph 11 explains the attribute of the knowledge of God.

seeing that without the knowledge of all things, God would not be able to save any portion of his creatures; for it is by reason of the knowledge which he has of all things, from the beginning to the end, that enables him to give that understanding to his creatures, by which they are made partakers of eternal life; and if it were not for the idea existing in the minds of men, that God had all knowledge, it would be impossible for them to exercise faith in him.

Let’s contextualize their use of ‘beginning to the end’² in the verse that they are referencing from Isaiah. In fact, Lecture 4:5, where they define the attribute of the knowledge of God, states the Isaiah verse;

First, Knowledge. Acts 15:18: Known unto God are all his works from the beginning of the world. Isaiah 46:9-10: Remember the former things of old; for I am God and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient time the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.

I am persuaded by Gregory Boyd’s response to Isaiah 46:9-11 on its use as a timeless omniscience proof text and how well his argument fits with the second verse used by lecture fourth (Acts 15:18) for the definition of God’s attribute of knowledge in history.

To distinguish himself from the dead idols Israel was devoted to, the Lord displayed his ability to do what dead idols cannot do: namely, control the flow of history. Hence the Lord says, “My purpose shall stand, and I will fulfill my intention,” which is why he can declare “from ancient times things not yet done.” For God to have this foreknowledge he need only know his own purposes and intentions. Unless one is willing to believe that everything throughout world history (including all evil) reflects God’s purposes and intentions, this verse can’t be used to defend the notion that everything throughout world history is foreknown.

Greg Boyd’s statement that ‘the Lord displayed his ability to do what dead idols cannot do: namely, control the flow of history.' lines up with the critical element of paragraph 11 that says we must trust that He gives ‘understanding to his creatures, by which [we] are made partakers of eternal life.' Here is the great trust that we offer to God because of His attribute of Knowledge. We trust His knowledge because it is a knowledge that guarantees salvation when followed. Without an understanding of this Knowledge of God, our faith will be curtailed.

Thanks to Aristotle, I think many would read into the attribute of the knowledge of God a timeless knowledge that knows every event perfectly from all eternity. That type of knowledge is one path for God to give ‘understanding to his creatures, by which [we] are made partakers of eternal life.' However, the lack of belief in the timeless fixed future knowledge of God does not close of all paths to God ’ declaring the end from the beginning’ because those that believe in a contingent future can trust in His faith and omnipotence to speak and ‘control the flow of history.'

The Knowledge of Partaking of Eternal Life

For those that hold fast to fixed future omniscience, they see a future of possibilities to God as uncertainty in His plan, which makes God weak. That weakness then doesn’t allow us to have faith in Him. I can understand the choice to believe in fixed future omniscience under that scenario two-choice scenario. However, a future of possibilities within which He can ‘control the flow of history’ seems to provide a way for the future to be contingent in our agency and foreseen in His strength of will. The power of His word offers us a space to have faith in Him.

We can believe in God’s faith, wisdom, and power to create the future that He decides. He doesn’t have to know it perfectly He can see that He can handle any contingent situation correctly. This faith still puts God at the center of our worship and keeps focus on God’s attribute of love in relation to us. This faith still holds that God provides ‘understanding to his creatures, by which [we] are made partakers of eternal life.' Can we allow the future to be known to God because He plans it and not because He has seen it in a mystical movie that is always before him? In both beliefs, the fixed future camp and the contingent future camp believe in a God that knows the end from the beginning.²

• attributes
• knowledge
• openness