June 12th, 2012
A few years ago Ken Keathley, Professor of Theology at Southeastern Baptist Theological Seminary, presented a paper at the SBC’s Building Bridges Conference. Keathley is a Molinist and the title of his paper [on election] was “How to be a Consistent Infralapsarian.” This paper was the primary content in the chapter on election in his book Salvation and Sovereignty: A Molinist Approach. There is an audio version of his presentation but all the links I found online were broken. Be sure to download the draft of the paper in the link above and read through it. He outlines a very robust model of election and reprobation. (As a Molinist I, of course, affirm much of what he argues.) Nonetheless, you cannot deny that he is being biblical and consistent in his model of election.
I had a review of Salvation and Sovereignty published in the Midwestern Journal of Theology you can read. Concerning Keathley’s chapter on election, his paper, this is what I had to say:
Keathley’s understanding of sovereign election, which he calls “consistent infralapsarianism,” follows from his understanding of overcoming grace. Under this view, God elects all individuals who would freely cease to resist his saving grace. God will so arrange the world, via strong and weak actualizations, to bring about a person’s experiences and circumstances in which they would freely refrain from rejecting him.
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February 1st, 2012
The Word of the Week is: Supralapsarianism
Definition: From the Latin, supra (prior to, below, before), lapsis, (fall). A term used to denote the logical moment of God’s election of the saints. Supralapsarianism if the belief that God chose the elect logically prior to the fall of man.
More about the term: Supralapsarianism is generally held by Calvinists and a few Molinists. Supralapsarianism places the moment of divine election logically prior to the fall of Adam as opposed to logically posterior to the fall, which is known as infralapsarianism. When God chose the elect he did so without viewing them or considering them in their fallen state. God chose them in a pre-fallen state. This position can create controversy and may have unsavory implications. One of the implications is what’s known as double-predestination. This is the idea that God chose the reprobates (the non-elect) in the same fashion in which he chose the elect. This isn’t a necessary implication of supralapsarianism since God’s decree of reprobation may be logically posterior to the fall.
This view of soteriology is held by Alvin Plantinga, who is a Molinist with Calvinistic tendencies (there’s a wide spectrum of Molinism ranging from supralapsarianism to Wesleyan). Plantinga uses this idea in his theodicy, ‘O Felix Culpa’ (O happy sin). The reason why evil exists is because God first desired the cross of Christ–the means by which God would get the most glory. In order to bring about the cross there must be sin, thus God permits sin to happen because he desires the cross (which is why evil exists–so God may be glorified by atoning for it).