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It seems, then, that the denial of omniscience either vanishes
or reduces to a denial of omnipotence and therefore stands refuted
with finitism.
A serous logical objection likewise confronts nescientism.
For if God is conditioned by a future that is not known by Him,
then God must be conceived as subject to temporal limitations:
that is, He must be conceived as subject to temporal limitations:
that is, He must be conceived as passing through a succession
of moments, since He is limited by a future that does not yet exist
even for Him. But we have already shown that the absolutely
necessary being must be transtemporal, both because on
any other supposition He would not be the absolutely necessary
being, and because a time composed of an infinite succession of
moments is logically absurd. Consequently, the denial of the
divine omniscience is untenable because it implies that time is a
form of god’s experience.
I therefore conclude that the denial of God’s omniscience
does not yield a solution to the problem of evil. And not only
so: but I further assert that no solution is possible through any
alteration of the concept of God in the various ways suggested.
Second Set of Solutions: by Alteration of the Concept of Evil
Illusionism: the denial of evil’s existence.---As naturalism
attempted to solve the problem of evil by denying the reality of
God, illusionism makes its solution by denying the reality of
evil. If evil is merely an illusion or an appearance, then again
there is no problem of evil at all. That which does not exist can
scarcely constitute a problem: and thus the whole situation vanishes
in thin air, just as a mirage on the road vanishes when it is
approached.
This solution is very ancient. It is imbedded in the Vedanta
philosophy of Hinduism (Footnote 89: Cf. Sri Aurobindo