All agents here includes God Himself. His Omnipotence means power to do all that is intrinsically possible, not to do the intrinsically impossible. You may attribute miracles to Him, but not nonsense. This is no limit to His power. If you choose to say God can give a creature free will and at the same time withhold free will from it, you have not succeeded in saying anything about God: meaningless combinations of words do not suddenly acquire meaning simply because we prefix to them the two other words God can. It remains true that all things are possible with God: the intrinsic impossibilities are not things but nonentities. It is no more possible for God than for the weakest of His creatures to carry out both of two mutually exclusive alternatives; not because His power meets an obstacle, but because nonsense remains nonsense even when we talk it about God.
It should, however, be remembered that human reasoners often make mistakes, either by arguing from false data or by inadvertence in the argument itself. We may thus come to think things possible which are really impossible, and vice versa.fn2 We ought, therefore, to use great caution in defining those intrinsic impossibilities which even Omnipotence cannot perform. What follows is to be regarded less as an assertion of what they are than a sample of what they might be like.
The inexorable laws of Nature which operate in defiance of human suffering or desert, which are not turned aside by prayer, seem, at first sight, to furnish a strong argument against the goodness and power of God. I am going to submit that not even Omnipotence could create a society of free souls without at the same time creating a relatively independent and inexorable Nature.
There is no reason to suppose that self-consciousness, the recognition of a creature by itself as a self, can exist except in contrast with an other, a something which is not the self. It is against an environment and preferably a social environment, an environment of other selves, that the awareness of Myself stands out. This would raise a difficulty about the consciousness of God if we were mere theists: being Christians, we learn from the doctrine of the Blessed Trinity that something analogous to society exists within the Divine being from all eternitythat God is Love, not merely in the sense of being the
Platonic form of love, but because, within Him, the concrete reciprocities of love exist before all worlds and are thence derived to the creatures.
Again, the freedom of a creature must mean freedom to choose: and choice implies the existence of things to choose between. A creature with no environment would have no choices to make: so that freedom, like self-consciousness (if they are not, indeed, the same thing), again demands the presence to the self of something other than the self.
The minimum condition of self-consciousness and freedom, then, would be that the creature should apprehend God and, therefore, itself as distinct from God. It is possible that such creatures exist, aware of God and themselves, but of no fellow-creatures. If so, their freedom is simply that of making a single naked choiceof loving God more than the self or the self more than God. But a life so reduced to essentials is not imaginable to us. As soon as we attempt to introduce the mutual knowledge of fellow-creatures we run up against the necessity of Nature.
People often talk as if nothing were easier than for two naked minds to meet or become aware of each other. But I see no possibility of their doing so except in a common medium which forms their external world or environment. Even our vague attempt to imagine such a meeting between disembodied spirits usually slips in surreptitiously the idea of, at least, a common space and common time, to give the co- in co-existence a meaning: and space and time are already an environment. But more than this is required. If your thoughts and passions were directly present to me, like my own, without any mark of externality or otherness, how should I distinguish them from mine? And what thoughts or passions could we begin to have without objects to think and feel about? Nay, could I even begin to have the conception of external and other unless I had experience of an external world? You may reply, as a Christian, that God (and Satan) do, in fact, affect my consciousness in this direct way without signs of externality. Yes: and the result is that most people remain ignorant of the existence of both. We may therefore suppose that if human souls affected one another directly and immaterially, it would be a rare triumph of faith and insight for any one of them to believe in the existence of the others. It would be harder for me to know my neighbour under such conditions than it now is for me to know God: for in recognising the impact of God upon me I am now helped by things that reach me through the external world, such as the tradition of the Church, Holy Scripture, and the conversation of religious friends. What we need for human society is exactly what we havea neutral something, neither you nor I, which we can both manipulate so as to make signs to each other. I can talk to you because we can both set up sound-waves in the common air between us. Matter, which keeps souls apart, also brings them together. It enables each of us to have an outside as well as an inside, so that what are acts of will and thought for you are noises and glances for me; you are enabled not only to be, but to appear: and hence I have the pleasure of making your acquaintance.