I'll only care if im before God and he tells me im wrong.
There are some complexities in that answer, and I don't think I understand you at this. Let me ask some more things please and figure this out.
Firstly, do you assent to the claim that, there is some fact of the matter, as to whether or not you are wrong, in the present?
I.e., either your belief is true or it is false?
It's not common, but there is a philosophical position which says that some statements, while indeed making claims, are not truth-evaluable until certain time points. You might say "There will be a sea battle tomorrow," and this theory goes that this statement is
neither true nor false, until tomorrow.
Are you taking that position, or, are you not going there, and will say "it's either true or false"?
That completely aside, I want to point out that, with a question of the sort I asked in the first post I put to you, there can be multiple answers that are all true. As such, I'd like to be clear on just how you took the question, and I realized it's my bad how I put it to you.
One has to distinguish between several forms of causation. These go back to Aristotle by the way. The following are just names, keep in mind; and while the claim (and my belief) is that they are exhaustive, there is by no means a proof that there can't be another. I do hope that they are well-defined themselves, though:
There are formal causes, material causes, efficient causes, and final causes.
(You can Wiki "Four Causes," but I find it incomplete and misleading, except for the history part.)
When I ask "where does X come from," I was asking an ontological question: what is the ontological origin, however that means to you, of X. It is a sort of thing that can be answered as a causal question, though. Indeed, I'd say anyone I can conceive would take that particular question, at the least, as being a sort of causal question: What brings the human form about? Well, a thing that caused it. It is logically permissible to just say "The Human form is (ontologically) prior to all things," and that would be an answer, and there would be no causing. It would burden oneself with
a lot of problems if they seriously hold that view, but it's there.
The four causes can best be explained by me, as they were explained to me.
Consider a table made of wood. It is one on which a certain family eats dinner regularly.
The elder daughter in the family asks her father, "Why does the table stand? Why does it not break when we put or drop things on it?"
The father replies, "Because it is shaped to stand under its own weight."
The father's answer is a brief form of accounting for the girl's ponderance with a formal cause. The structure, the way-of-fitting-together, of the thing, explains the phenomenon. Often, a formal cause is the one that explains an absence of an effect. A formal cause can't be pinned down to one property of the thing, but only its wholeness.
Then, the table is flung into a body of water. It floats. You may ask why it floats. The answer you'd most likely get is "Because it is made of wood." This story accounts for the floating in virtue of the stuff out of which the table is made. Wood floats. This is a material cause. The sort of thing which something is, full stop, is the cause. To clarify, in this sequence,
the woodness is the material cause of the floating.
The table is recovered from the pond and is dressed with utensils again. For whatever reason, the table is slammed on the surface with a fist. The utensils jump and clatter in place. Why did the forks and spoons jump? Because the table shook. This is the familiar sequence from cause to effect as cause to effect. "Billiard ball" causation. One thing leads to another. This is efficient cause.
And lastly, suppose the young boy of this family, holds up a knife, and asks 'why is this sharp?' The only answer to give him is, "Because it was made for cutting." It accounts for the sharpness in the form of explaining an
end or a goal. It relies on there being some kind of agent, or agentive action.
Now, I have no particular one of these in mind when I ask you that one question. As it was my query to you, generally, the one providing the account is the one who picks which one is most relevant to give. When I ask why the eight-ball went in the side pocket, you might say "Because the cue ball struck it on the south side" or "because it had the right speed," and you most likely
won't say something like "Because Newtonian mechanics roughly hold in this environment at the subluminous speeds of the objects concerned." All three of these statements are nonetheless
true and are causes, but only a handful of such things are privileged with being
relevant, and in the act of
answering, informing one of relevance is a part of one's report.
But what I'd like to know is what cause you say God is.
Do you claim, from God, A lead to B, and thus Human form?
I don't mean to put ideas in your head, but alternately, do you claim some kind of immanent causation, wherein God is the origin of the Human form in the same way that some particular extension of rubber and metal
make up a particular car?
This is wordy because questions are complicated things. I only want to know what you mean; this wall is the best way I can figure out to express my requests to you.