True.
as we are, in essence, nothing.
False! We're created in God's "image and likeness."
The logical argument against annihilation is that everything that God created is good (man especially), and God does not act in vain.
" False! We're created in God's "image and likeness."
The logical argument against annihilation is that everything that God created is good (man especially), and God does not act in vain."
Some of the Fathers disagree, though you have stated the Western/Aristotelian view. I'm at the office right now. Lets pursue this later in the evening. Try to remember, AF, that your discussion, unlike those of Aquinas, will be with an Orthodox Christian, not a Mohammadan! :)
True.
as we are, in essence, nothing.
False! We're created in God's "image and likeness."
The logical argument against annihilation is that everything that God created is good (man especially), and God does not act in vain."
Well of course God doesn't act in vain. I doubt any of the Fathers ever said anything like that. On the other hand, do you think that God acted in vain if a created being does not attain theosis? Theosis, after all, is our created purpose, is it not? If we fail to attain theosis, does this say anything about God? Of course not. And if we are condemned, is it God who condemns us, whether that condemnation is an eternity of death or torment in hell or simply spiritual annihilation? Of course not.
You say that everything created by God is good. Clearly. But God is not the author of sin nor of the consequences of sin; we are. As +John Chrysostoms teaches, "God created without matter.", ex nihilo. So it is of course beyond argument that all "Life" is from God. +John Damascene teaches in Book 1 Chap VIII of the Exact Exposition:
"Therefore, we believe in one God one principle, without beginning, uncreated, unbegotten, indestructible and immortal, eternal, unlimited, uncircumscribed, unbounded, infinite in power, simple, uncompounded, incorporeal, unchanging, unaffected, unchangeable, inalterate, invisible, source of goodness and justice, light intellectual and inaccessible; power which no measure can give any idea of but which is measured only by His own will, for He can do all things whatsoever He pleases; Maker of all things both visible and invisible, holding together all things and conserving them, Provider for all, governing and dominating and ruling over all in unending and immortal reign; without contradiction, filling all things, contained by nothing, but Himself containing all things, being their Conserver and first Possessor; pervading all substances without being defiled, removed far beyond all things and every substance as being supersubstantial and surpassing all, super-eminently divine and good and replete; appointing all the principalities and orders, set above every principality and order, above essence and life and speech and concept; light itself and goodness and being insofar as having neither being, nor anything else that is derived from any other; the very source of being for all things that are, of life to the living, of speech to the articulate, and the cause of all good things for all; knowing all things before they begin to be; one substance, one godhead, one virtue, one will, one operation, one principality, one power, one domination, one kingdom; known in three perfect Persons and adored with one adoration, believed in and worshipped by every rational creature, united without confusion and distinct without separation, which is beyond understanding. We believe in Father and Son and Holy Spirit in Whom we have been baptized. For it is thus that the Lord enjoined the apostles 'Baptizing them in the name of the Father, and of the Son, and of the Holy Spirit'."
Thereafter at Book 1, Chap XIV, he writes:
"Further the divine effulgence and energy, being one anti simple and indivisible, assuming many varied forms in its goodness among what is divisible and allotting to each the component parts of its own nature, still remains simple and is multiplied without division among the divided, and gathers and converts the divided into its own simplicity . For all things long after it and have their existence in it. It gives also to all things being according to their several natures , and it is itself the being of existing things, the life of living things, the reason of rational beings, the thought of thinking beings. But it is itself above mind and reason and life and essence... It [the Divine Nature] is also sinless, and can cast sin out, and bring salvation: and all that it wills, it can accomplish, but does not will all it could accomplish. For it could destroy the universe but it does not will so to do."
Its a bit like the Cappadocian "I believe in God; God does not "exist".
So, created beings can exist in eternity, but only because God wills it. We hope that God will not allow us to fall into a sort of non existence, and certainly that is not what God created us for, but that doesn't mean that by not becoming like God Who is the only immortal being "by nature", by cutting ourselves off from Him through sin and experiencing spiritual death, we won't in fact cease to "exist" at the end of time.
So, AF, if we cut ourselves off from the source of being, what happens to our being?