May 19th, 2014
I’ve been off of Facebook for a while [for several reasons] and apparently there is now a Molinist group. I don’t know how many people are in it but it’s nice for like-minded individuals to share and exchange ideas with one another (likewise, of course, interacting with opposing views).
I recently spent an afternoon with Tyler McNabb in Glasgow. Later that day Tyler sent me an email of encouragement. Part of it was below. Apparently, someone asked, “Just out of curiosity, how many here were introduced to Molinism by WLC?” Below are a few responses.
Dwight Stanislaw WLC and Max Andrews. Max led me to Keathley’s book, which was the first treatment on Molinism I’ve read. Now I’m reading Freddoso’s intro to Molina’s own work and it’s destroying every last brain cell I have left.
Chad Miller Dwight literally took the exact route I did. I was intrigued by WLC but still Calvinist. I got to know Max via social media and communicated a lot with him. I asked him THE book on Molinism that gave the best argument and he recommend S&S by Ken Keathley, and now I’m here in this group and shall remain as long as Facebook is around…
Jonathan Thompson WLC, Plantinga, and Max Andrews. I first came in contact with this view upon hearing WLC’s lecture “Is One True Religion Possible?”.
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March 14th, 2014
Several months ago I was approached by an editor for a journal (Testamentum Imperium) requesting that I submit a paper. The theme of the issue is “Divine Sovereignty in Reformed Theology.” They are backlogged with some people having withdrawn before submission. I suspect I’ll be the token Molinist. Naturally, I’ll be offering a defense of a Molinist model of divine sovereignty. Below is the abstract for my paper titled, “The Sovereignty of God and Omnipotence”.
Abstract: The means by which God conducts his sovereign rein over creation has varied amongst theologians and philosophers of religion for centuries. I will argue that omnipotence is a modal function and is a bilateral means in conjunction with omniscience by which God sovereignly controls creation. Without having these two attributes (as well as goodness, love, etc.) functioning together then there are deleterious theological consequences for the actualization of states of affairs.
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March 3rd, 2014
If we are pursuing truth then there are many means to discovering what the truth is [about God, reality, etc.]. It’s incredibly naïve to dismiss something because it is not in a preferred category. If we are pursing truth then it would be a category error to dismiss a challenging viewpoint simply because of categorically dismissiveness. Throwing words around like unbiblical, sub-biblical, and non-biblcal are rhetorical devices used in a debate when both parties (or more) believe that they are defending a biblical position. You may believe that something is one of the aforementioned categories but to continuously bring it up is quite the rhetorical effort, and I admit, probably effective to the listeners and debaters, but it doesn’t help and it’s simply annoying. The same thing goes for the claim of “meaningful exegesis” (some people may recognize that line). The two parties in the debate sincerely believe they are doing meaningful exegesis but it simply rhetoric and places the person categorically below the other one by trumpeting their position as being [the only] biblical position. It’s like political public opinion. If you repeat something long enough, be it true or not true, they’re going to start believing it (analogically speaking, the audience or listeners).
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September 3rd, 2013
Far too often I find Christians dismissing something because it’s “philosophy” and not from the Bible, a creed, a confession, etc. In my experience, many people tend to accuse Molinism as philosophy. To follow this brief tangent, middle knowledge and Molinism isn’t a philosophical grid being laid over Scripture; rather, it’s a derivation of a commitment to certain principles already obtained from Scripture. (See The Molinism Directory for more on that issue.) Well, it just happens to be the case that I saw a tweet yesterday making this same claim about Molinism being philosophy. (This particular tweet simply categorizes Molinism as philosophy but it’s still dismissed in the long chain of preceding and succeeding tweets.)
If we are pursuing truth then there are many means to discovering what the truth is [about God, reality, etc.]. It’s incredibly naïve to dismiss something because it is not in a preferred category. If we are pursing truth then it would be a category error to dismiss Molinism simply because it’s philosophy (according to the person making the claim). Feel free to disagree with Molinism but do so on a consistent basis and refute it via Scriptural witness, theological reflection/considerations, logical and metaphysical consistency, etc.
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May 21st, 2013
The Matthean account of Jesus pronouncing judgment on the cities of Choarzin, Bethsaida, and Capernaum may be found in Matthew 11.20-24. This passage of Scripture contains a historical context of six particular cities that were condemned for their depravity. The following contains a grammatico-historical examination of the text, which is an example of the doctrine of revelatory judgment applied, a verse often used to support the soteriological problem of evil, and is a problem passage for the doctrine of transworld damnation. The purpose of Jesus’ pronouncement of judgment on these cities was to convey the depravity of man.
Before any critical examination of the text can be made a conclusion on the genre must be established. The book of Matthew is a Gospel, which is a genre in and of itself. Many studies performed in modern scholarship of the Gospel literature link the Gospels with Hellenistic biography. Hellenistic biographers did not feel compelled to include all periods of an individual’s life or to narrate in chronological order. The selected events were carefully ordered to promote a particular ideology. In slight contrast to Hellenistic biographies, Robert Guelich proposes formal and particular genera for the Gospels:
Formally, a gospel is a narrative account concerning the public life and teaching of a significant person that is composed of discreet [sic] traditional units placed in the context of Scriptures… Materially, the genre consists of the message that God was at work in Jesus’ life, death, and resurrection effecting His promises found in the Scriptures.
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