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 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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November 7th, 2013
The English poet John Milton did well when he said that “Truth will rise to the top through a free and open exchange in the marketplace of ideas.” I am so encouraged when I have and see a substantive dialogue with someone concerning an issue. This is certainly important in every day discussions, blogs, and teaching. I assist in managing and teaching an Intro. to Philosophy course at university and I always encourage my students to make us work hard to convince them of what we believe to be true. Do not simply sit there and take what I say and teach prima facie–challenge me, challenge the thoughts, challenge your thinking.
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October 28th, 2013
The following are a list of podcasts that I’ve been following and listening to that have been quite helpful in my philosophical, scientific, and theological studies. The criteria for consideration are based on 1) quality of content, 2) accurate presentation of the material, 3) constructive and respectful criticism of opposing views, 4) frequency of podcast release, and 5) a broad range of topics/issues discussed.
#1. Unbelievable? – Hosted by Justin Brierly with Premier Christian Radio. Unbelievable? is a UK-based public radio program, which airs every Saturday afternoon with an occasional podcast posting mid-week. Justin brings in several leading scholars in theological and philosophical matters and they debate and dialogue particular issues ranging from ethics, comparative religions, the existence of God, science, doctrinal differences, and current events.
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May 18th, 2013
Kudos to Brendan Burnett for sending these to me. These are real children’s books that are designed to teach the doctrines of grace.
Help! Arminians are Giving Me Nightmares Again!
Help, Mom! There are Arminians Under My Bed!
Come along on a journey with Mitchell, as he recalls his nightmare for his mother. Mitchell was in a land of darkness and gloom, when due to no cooperation of his own, a Knight in shining armor saved him and all the other captives He intended to save. “Help! Arminians are Giving Me Nightmares Again!” is a children’s allegory designed to teach your kids the Doctrines of Grace through the use of creative story-telling.
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April 2nd, 2013
Great site & I appreciate your comprehensive answers. Here’s a question that I’ve never been able to get a good answer for: If God doesn’t force us to do things, and we have free will, how did he know for sure that everything would play out exactly as it did when Jesus came to Earth? Say they made the choice not to put him on the cross, what if Peter went out of his way to make sure he didn’t deny him 3X, etc. Could you shed some light on this topic?
Surely, the biblical witness is that God sovereignly controls everything in creation, but it does not mean He causes all things. God knows what will happen because He makes it happen. God’s knowledge is wholly intuitive and relies on no existent entity and is completely compatible with divine aseity. According to Luis de Molina,
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February 13th, 2013
In the spectrum of human freedom there are typically four distinct positions: hard-determinism, soft-determinism, hard-libertarianism, and soft-libertarianism. Hard-determinism is the belief that free will is illusory and all actions/decisions are causally determined by antecedent conditions, which could be natural laws or God. Soft-determinism, also known as compatibilism, maintains that free will and determinism are compatible. Hard-libertarianism suggests that humans always have free will while soft-libertarianism commits to the belief that humans have free will at significant times.
There are five tenets of soft-libertarianism particular to Christianity.
- Ultimate Responsibility: UR indicates that an acting agent is responsible for the outcome and origin of decisions made.
- Agent Causation: A person is the source and origin of choices.
- Principle of Alternative Possibilities: At crucial times, the ability to choose or refrain form choosing is genuinely available. 1 Cor 10.13 promises that God “will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, that you may be able to endure it.” It follows that any Christian who does not in some circumstance endure but succumbs to temptation had it within his power to take the way of escape instead, i.e., he had the liberty of opposites in those circumstances.
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February 8th, 2013
As advocated by St. Anselm, God is a maximally perfect being. If ignorance is an imperfection, all things being equal [according to Ockham’s razor], then it is greater to be knowledgeable. To prevent initial detractions from the classical definition of omniscience, omniscience should be understood as knowing all truths.
O. For any agent x, x is omniscient= def. For every statement s, if s is true, then x knows that s and does not believe that not-s.
If there are truths about future contingents, God, as an omniscient being must know these truths. Since there are truths about the future, that is to say, since statements about future contingents are either true or false, and they are not all false, God must therefore know all truths about the future, which is to say He knows future-tense facts; He knows what will happen. One may try to avoid this reasoning by contending that future-tense statements are neither true nor false, so that there are no facts about the future. Since the future does not exist, it is claimed that the respective future-tense statements cannot be true or false, simply without truth. To make this assertion is a misunderstanding behind the statement’s truth claim. For a future tense-statement to be true it is not required that what it describes exist, but that it will exist. In order for a future-tense statement to be true, all that is required is that when the moment described arrives, the present-tense version of the statement will be true at that moment. Nicholas Rescher gives an illustration for this assertion:
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