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Providence is the other related problem, which is derived from the dogma of Reward and Punishment. There is nothing that is new in Albo's treatment of knowledge and Freedom. He insists like Maimonides that God must be omniscient, and on the other hand the contingent cannot be denied, and neither can freedom. He gives the stock arguments, which it is not necessary to reproduce at this late hour.
Not long since the sovereignty of his district was offered by the Sultan of Sulu to the King of Prussia; but the offer was declined. The Diario de Manila of June 4, 1866, states: "Yesterday the military commission, established by ordinance of the 3rd August, 1865, discontinued its functions. The ordinary tribunals are again in force. In Albo's "Journal," Cebu is called Suba; and Leyte, Seilani.
According to Albo's ship journal, he perceived the difference at the Cape de Verde Islands on July 9, 1522; "Y este día fué miercoles, y este día tienen ellos pot jueves." Towards the close of the sixteenth century the duty upon the exports to China amounted to $40,000 and their imports to at least $1,330,000.
Albo's own view accordingly is that which he also attributes to the Bible that there is a twofold reward, in this world and in the next. There is still a difference of opinion concerning the nature of the true and ultimate reward, whether it is given to the soul alone, or to body and soul combined in resurrection.
And his solution is that of Maimonides that in God human freedom and divine Omniscience are reconcilable because God's knowledge is not our knowledge. Nor is there anything original in Albo's discussion of the problem of Providence.
We have now completed the exposition of the part of Albo's teaching that may be called distinctly his own. And it seems he was aware that he had nothing further to teach that was new, and would have been content to end his book with the first part, of which we have just given an account.
He rehashes the problems which occupied a Maimonides, a Gersonides and a Crescas, and sides now with one, now with the other. The style is that of the popularizer and the homilist; and to this he owes his popularity, which was denied his more original teacher, Crescas. But philosophy as such was not Albo's forte, nor was it his chief interest.
The central theme therefore in the majority of Albo's philosophical predecessors was the equally metaphysical and theological, of God and his attributes. These were proved by reason and confirmed by Scripture and tradition.
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