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.
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.
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).
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:
We are told to forgive as Jesus forgives. Jesus doesn’t forgive everyone and thus whom he does forgive repent and seek forgiveness.
I understand some people forgiving someone on their own initiative but that seems, to me, for psychological and emotional reasons–therapeutic to help get over something. That’s fine. But forgiveness without an antecedent repentance or seeking of forgiveness falls moot and is inefficacious since that forgiveness really isn’t predicated to anything at all–it’s for emotional reasons to just move on, I would suspect.
I’m a forgiving person. Sometimes all I want is an apology and when forgiveness is sought from me I have an obligation to forgive. Until then, I see it as just and fair to hold the person to account for their wrong against me.
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 MillerDwight 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?”.
Reduplicated predication is means of understanding the relationship between the natures of Jesus Christ. When Scripture attributes human qualities to Jesus they must be predicated to his human nature. Likewise, when Scripture attributes divine qualities to Jesus they must be predicated to his divine nature.
Reduplicated predication, in the Christological sense, is a means of understanding the relationship between the natures of Jesus Christ. When Scripture attributes human qualities to Jesus they must be predicated to his human nature. Likewise, when Scripture attributes divine qualities to Jesus they must be predicated to his divine nature.
With this notion, we may be able to solve the issue of predicates to the Person. The predicate property of the person is with respect to one nature (i.e. ignorance with humanity and omniscience with divinity—hunger and fatigue with humanity, necessity with divinity).
But now there is a problem. Once we apply this to Jesus, such predicates like omniscience and ignorance, and impeccability and humanity seem to be incompatible. It poses a problem with limitations. Is this irremediable? I don’t believe so.
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.
Last October (2012) Gary Habermas delivered a lecture to the Ratio Christi chapter at Liberty University on the historical data concerning the resurrection of Jesus of Nazareth. The video was professionally captured and you may view the videos in the links below.
I am interested in becoming a Christian apologetic but these couple questions are kind of a stumbling block for me. Do you think you could answer these questions for me so I could understand Christianity more?
1.What is the ontological argument? To mean it seems like a lot of lip service. Basically tell me if I’m wrong the ontological argument is that if you think something exists it does or if your mind can imagine something it exists? It doesn’t make sense to me. A perfect concept does not prove a perfect being.
2. I was watching a philosophical interview with Greg Koukl who was talking about abstract uncreated beings. From what I got out of it uncreated beings do not exist and God created everything even Numbers But if that’s the case then how can God be bound by logic? Like the answer to the question can God make a rock to be he can’t lift? One would say that God can do anything LOGICALLY possible and since there are no rocks he can’t lift then the question is logically impossible. So how does this make sense? Do you know about created and uncreated abstract beings and can you explain more about the study of them and what they are?