Posts tagged ‘free will’

July 14th, 2016

Supralapsarianism, Therefore Limited Atonement

by Max Andrews

My move to supralapsarianism is pretty recent. I remember discussing and debating with my Calvinist friends back in the dorm rooms during my undergrad years. One thing was this issue of infra/supralapsarianism and I would debate it. Ironically, in debating against supralapsarianism for so long I started to see the harmony with it.  To be clear,  I don’t think any amount of biblical exegesis can derive the logical order of the fall and election.  These types of positions are supported by exegesis and arrived via theological reflection.

I can see the tension between libertarian free will and supra. This is how I understand it: Logically prior to the creation of the universe (natural knowledge and middle knowledge, moments 1 and 2), God chose to create to glorify himself and to share the intratrinitarian love between the godhead.  His chosen method was to redeem a people to himself. What are the necessary conditions for this redemption (remember, necessary conditions are the consequent in a conditional statement, so: If X obtains, then redemption [where X is the sufficient condition])? There must be evil/sin and consequently death. So since God’s decision to redeem a people to himself, there had to be sin. Is God the direct cause of sin? No. I think that’s metaphysically absurd. What must be required? Free agents.

April 18th, 2016

Becoming a Supralapsarian Molinist

by Max Andrews

For the last couple years I’ve been back and forth about infralapsarianism and supralapsarianism. In my pursuit to hold to consilient views, I’m starting to lean and adopt the supralapsarian position.

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.

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.  

August 10th, 2015

My E-Books: From Molinism to Existentialism

by Max Andrews


I have gathered my four e-books that I’ve published through Amazon in one convenient spot. Although it would be advantageous to set up a proper author’s page with Amazon but I have yet to do that and simply searching ‘Max Andrews’ isn’t sufficient for finding all the literature (unless you type in another keyword or the title).

If you haven’t already, please share and/or buy these books that you or a friend or a family member may be interested in. The profits go towards keeping this site up and running.

  • Screen Shot 2014-08-07 at 11.45.38 PMAn Introduction to Molinism: Scripture, Reason, and All that God has Ordered (The Spread of Molinism Book 1)
    • The task of a Molinist perspective of middle knowledge is to remove the perceived dilemma between human freedom and divine foreknowledge. Middle knowledge is the second logical moment of God’s omniscience. There are three logical moments, the first being natural knowledge. With natural knowledge God knows everything that could logically happen. The third moment is God’s free knowledge; God knows all true propositions of the actual world. Middle knowledge lies logically in between these, which affirms that God knows all true counterfactual propositions, or possess hypothetical knowledge of future contingents. The following is an attempt to provide reasonable grounds for affirming divine middle knowledge.

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July 14th, 2015

“Time and Tide Wait for No Choice: A Response to Emily Paul”

by Max Andrews

On the 2 of July I presented my response paper, “Time and Tide Wait for no Choice: A Response to Emily Paul”, at Tyndale’s conference at Cambridge University. There’s no audio of Emily Paul’s reading but below is a link to her paper.

Emily Paul’s paper, ”Can Divine timelessness reconcile libertarian human freedom and divine knowledge of future human actions?”:

June 5th, 2015

Explaining Middle Knowledge Without Being Complicated

by Max Andrews

In the beginning, there was God. Just God. No one or nothing else (“prior” to creation). Now, for the sake of taking some of the language down a few notches, let’s suppose God is deliberating between which worlds he wants to create (I deny divine deliberation, but work with me here).

Let's Make a Deal

Behind door number 1 is an option for a world and universe for God to create. Let’s concoct what this world would look like:


  • Cassidy owns a ginger cat named Basil
  • Hugo won $156,000,000 in the lottery
  • James got a haircut on 09 November 2004
  • Desmond went to prison

May 19th, 2014

The Spread of Molinism

by Max Andrews
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[1] 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?”.

March 25th, 2014

Q&A 40: William Lane Craig on the Multiverse and Is Free Will Incoherent?

by Max Andrews

Q&A GraphicQuestion:

I accidentally found your blog recently ! Lots of great stuff and I’ll be definitely reading more. 2 questions though

1) I was watching the Craig/Carroll debate on cosmology. Craig seemed to say that the Boltzmann brain problem was a problem for all multiverse models and Carroll said it was just a problem for certain models. Who’s right?

2)  There’s this argument free will is incoherent. It seems persuasive to me.

“Some people imagine that there’s a thing that takes part in human decision making called free will. They say that while our actions are certainly influenced by our past experience, and by desires which we haven’t chosen, free will ultimately decides what to do with these inputs—it decides whether or not to follow the path pointed to by our experience and desires or to veto that course of action and settle on another.

If this is really the case, on what basis does this free will choose whether or not to ‘take control’? And when it does take control, how does it decide what to do?

It certainly can’t be reaching its decisions according to our desires or past experience, because these factors are already represented by the ‘non-free’ part of our will. Free will, to earn its keep, must be operating differently. So what’s left as a basis for the decisions of free will? Maybe free will acts at random, but surely if that’s the case then it doesn’t seem to deserve to be called free at all.

February 12th, 2014

Boethius, Foreknowledge, and Human Freedom

by Max Andrews

Boethius discusses the problem in reconciling genuine human freedom with God’s foreknowledge in “Divine Foreknowledge and Freedom of the Will” (proses III-VI).  He bases his whole discussion on whether or not something that is foreknown happens by necessity.  He offers the disjunctive option of the necessity of either thing, which are going to happen be foreseen by God or that what God foresees will in fact happen—either way, he argues, human will is removed.  When discussing the uncertainty of future events he concludes that, for God, there must be no uncertainty in these events because it’s then reduced to possible conditionals, or could-counterfactuals.  Hence, the law of excluded middle is true for knowledge of future tensed events.  He makes an interesting point when discussing aspects about Cicero’s contribution to the problem.  If foreknowledge is removed then the events of human will are no longer necessary. Considering all of the discussion so far he believes that everything that happens does so by necessity.

May 11th, 2013

Original Sin and Libertarian Free Will

by Max Andrews

The teaching of Scripture seems to assert that post-Genesis 3 humans possess libertarian free will, including freedom to choose between opposites on matters pertaining to salvation or any other spiritual good.  This immediately raises questions surrounding the concept of original sin.  Augustine first used the expression “original sin” in the wake of the Pelagian controversy.[1]  Upon arriving at Rome in A.D. 400, the British monk Pelagius was horrified to see the open immorality prevalent among so-called Christians.[2]  This was the direct result of Theodosius I nineteen years earlier (381) declaring Christianity to be the state religion so decreeing that anyone living within its borders to be Christian. This was a transformation of Christianity from a voluntary religion (one that people freely choose to join) to a natural religion (one into which people are born) spawned immense immorality in many people who bore the name of Christ without ever having personally committed their lives to Jesus.[3]  Pelagius exhorted the Romans to live worthy of their Christian calling with an argument logically summarized in two steps:

1.  Humans possess libertarian free will.

2.  Humans should use their libertarian freedom to be good enough people to earn their own salvation.[4]

Unfortunately, as so often happens in the history of thought, one extreme position meets the response of an equally extreme opposing position, thus swinging the ideological pendulum from one side to the other.  Very rarely is prudence taken in shifting the pendulum back to the center, where the truth is most likely to be found.

May 6th, 2013

Q&A 21: John 6, Calvinism, and Free Will Revisited

by Max Andrews


Hey! My name is Josh. I’m a young college student by day (and christian apologist by night, jokes). But in my personal life, apologetics is important to me.

Aside from that, I have a question I think you could help me with. I’m a Calvinist (hold the tomatoes) because I think, Biblically, it’s the most accurate putting together of scriptural truth (basically the best systematic theology). My problem is this:

Total Inability and free will. How are we morally responsible if we cannot choose otherwise? And since no one seeks God (Romans) and no one can come to Christ unless the Father brings them (John 6), how is it that we can really talk about free will? How would this be the best possible world where most free creatures choose Christ, when they cannot choose Him unless He first removes their inability? It seems that it doesn’t matter what world God created becaue technically speaking, He could remove the inability from all people, resulting in everyone freely choosing Christ. I hope my questions make sense. I’m eager to hear your response.