This article evaluates the discussion concerning the relationship between the Kalām Cosmological Argument (KCA) and Divine Omniscience in recent articles in Sophia (Erasmus and Verhoef Sophia, 54, 411–427, 2015; Loke Sophia, 55(2), 263–272, 2016; Erasmus Sophia, 57, 151–156, 2018a). I argue that, in his latest article, Erasmus is guilty of shifting the focus of the discussion from the KCA to the Infinity Argument (the argument that actual infinities cannot exist). I contribute to the discussion by replying to the four difficulties Erasmus Sophia, 57, 151–156, (2018a: 153) mentions against my defence of the notion that God has an undivided intuition of all reality. I show that Erasmus has failed to allay the worry that the redefinition of omniscience by Erasmus and Verhoef is unmotivated and problematic.

中文翻译：

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卡拉姆宇宙论论证和神圣无所不知：对索菲亚最近讨论的评价

本文评估了 Sophia 近期文章（Erasmus and Verhoef Sophia, 54, 411–427, 2015; Loke Sophia, 55(2), 263–272, 2016 年；伊拉斯谟索菲亚，57, 151–156, 2018a)。我认为，在他的最新文章中，伊拉斯谟将讨论的重点从 KCA 转移到了无穷大论证（实际无穷大不存在的论证）是有罪的。我通过回答伊拉斯谟索菲亚 (Erasmus Sophia, 57, 151–156, (2018a: 153)) 的四个难点来为讨论做出贡献，这四个难点反对我为上帝对所有现实具有不可分割的直觉这一观点的辩护。我表明伊拉斯谟未能消除人们的担忧，即伊拉斯谟和范霍夫对全知的重新定义是没有动机和有问题的。