June 5th, 2015
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:
- 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
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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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August 27th, 2012
In our experience, intentions get actualized any number of ways: A sculptor by chiseling at stone, musicians by writing notes, engineers by drawing up blueprints. In general, all actualizations of intentions can be realized in language. Precise enough sets of instructions in a natural language can tell the sculptor how to form the statue, musician how to record the notes, and engineer how to draw up blueprints.
Why should an act of speech be God’s mode of creation? Language is the universal medium for actualizing intentions. The language that proceeds from God’s mouth in the act of creation is the divine Logos (Jn. 1.1-5). In the act of creation God the Father speaks the divine Logos in the power of the Holy Spirit. The divine Logos is not just language in the ordinary sense (utterances that convey information), but the very ground and possibility of language. Words need power to accomplish their end and God’s Word has that power (Is. 55.11).
Given that we are made in God’s image, the Trinitarian structure of creation is reflected in human speech.
“The word [goes] out of the mouth of God in such a manner that it likewise ‘[goes] out of the mouth’ of men; for God does not speak openly from heaven, but employs men as his instruments, that by their agency he may make known his will.”
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July 4th, 2012
Word of the Week: Interrogatio
Definition: A mode of inquiry in which questions yield results that are entirely new, giving rise to knowledge that cannot be derived by an inferential process from what was already known.
More about the term: Lorenzo Valla (1406-1457) developed the interrogative (interrogatio) rather than the problematic (quaestio) form of inquiry. This method was similar to the works of Stoic lawyers and educators like Cicero and Quintilian; that is, questioning witnesses, investigating documents and states of affairs without any prior conception of what the truth might be. Valla transitioned from not only using this method for historical knowledge but also applied it as “logic for scientific discovery.”
Valla’s logic for scientific discovery was the art of finding out things rather than merely the art of drawing distinctions and connecting them together. He called for an active inquiry (activa inquisitio). John Calvin (1509-1564) applied this method to the interpretation of Scripture and thus became the father of modern biblical exegesis and interpretation. Francis Bacon (1561-1626) applied it to the interpretation of the books of nature, as well as to the books of God, and became the father of modern empirical science.
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May 1st, 2012
The grounding objection asks the question: By what means or grounds does God know what he knows (particularly middle knowledge)?
Suppose I have an argument similar to the grounding argument from the grounding objection claiming that contingent truths are not self-explanatory but must simply exist, from all eternity, as an ungrounded, metaphysical surd. How would I, as a Molinist, respond?
This objection is merely the result of misunderstanding the means by which God knows what he does. God’s knowledge is wholly intuitive and relies on no existent entity and is completely compatible with divine aseity. According to Luis de Molina,
God does not get his knowledge from things, but knows all things in himself and from himself; therefore, the existence of things, whether in time or eternity, contributes nothing to God’s knowing with certainty what is going to be or not to be… For prior to any existence on the part of the objects, God has within himself the means whereby he knows all things fully and perfectly; and this is why the existence of created things contributes no perfection to the cognition he has of them and does not cause any change in that cognition… [And] God does not need the existence of those things in his eternity in order to know them with certainty.
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April 16th, 2012
Predestination is prominent in Barth’s thought. To Barth, “election” is the sum heart of the gospel. Barth “responds” to John Calvin by turning Calvin’s pre-destination into salvation for “all” mankind. This is not universal salvation. For Barth, election is the greatest gift to the good news of the Gospel. Calvin understands election and pre-destination as a mystery in God whereby some are elected to salvation and some are elected to damnation. As Calvin puts this doctrine in the hiddeness of God, he works against his usual theological practice of placing doctrine on God’s revelation and God’s manifestation of His will in Jesus. Here, Barth points out that we must only reflect on God in His revelation and not, what is not revealed. Barth’s “double-predestination” has two parts. As Jesus is the Revelation of God, He is the Choosing God and the Choosing Man. He is actively choosing and passively chosen. Secondly, we know who is “elect” because in Christ, man is Chosen for salvation and God in Christ Chooses Himself for damnation.
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February 16th, 2012
FOCUS: Can a born-again believer lose his or her salvation while simultaneously affirming God’s sovereignty and human free will while being consistent with Scripture?
An Examination of the Perseverance of the Saints Doctrine
Apostolic warnings against apostasy pose a difficulty for the classic doctrine of perseverance of the saints because either the warnings seem superfluous or else it seems possible for the believer to fall away after all. The attempt to construe the warnings as the means by which God effects perseverance fails to distinguish the classical doctrine from a Molinist doctrine, according to which believers can fall away but in fact will not due to God’s extrinsically efficacious grace. A Molinist perspective is coherent and, unlike the classical doctrine does not render superfluous the apostolic admonitions.
The traditional doctrine of perseverance states that not only will the saints maintain grace and salvation, but literally cannot fall from grace. (It is very important to approach these and understand these texts in light of appropriate exegesis.) However, this seems to ignore numerous Scriptures, which warn the danger of apostasy of those who deliberately fall from grace:
Rom. 11:17-24; I Cor. 9:27; Gal. 5:4; Col. 1:23; I Thess. 3:5; I Tim. 1:19-20; II Tim. 2:17-18; Jas. 5:19-20; II Pet. 2:20-22; I Jn. 5:16
Perhaps the most prominent:
Therefore leaving the elementary teachings about the Christ, let us press on the maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2of instruction about washings and laying on of hands, and the resurrection of the death and eternal judgment. 3And this we will do, if God permits. 4For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, 5and have tasted the good word of God and the powers of the age to come, 6and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame. 7For ground that drinks the rain which often falls on it and brings for the vegetation useful to those for whose sake it is also tilled, receives a blessing from God; 8but if it yields thorns and thistles, it is worthless and close to being cursed and it ends up being burned. Heb. 6.1-8 (NASB)
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February 13th, 2012
For a context of where I’m coming from concerning Molinism please see my previous posts:
- Middle Knowledge in a Nutshell
- Why I’m Not an Arminian
- Why I’m Not a Calvinist
- God Controls Everything–Good and Bad
- Overpower–Is God Ultimately Responsible for Everything?
- The Pelagian Equivocation
- The Singular Redemption View of the Atonement
- Does God Ever Literally Change His Mind?–Yes
- Is a Molinist Concept of Providence Discomforting?
- Word of the Week Wednesday: Supralapsarianism
- Holds a high view of God’s sovereignty while holding to an equal and uncompromising view of human free will.
- Provides a better model for understanding how it is simultaneously true that God’s decree of election while His rejection of the unbeliever is conditional.
- Affirms the genuine desire on the part of God for all to be saved in His universal salvific will (which is problematic for the Calvinist) claiming that God loved the whole world (John 3:16) yet, Christ has a particular love for the Church (Eph. 5:25).
- God control’s all things, but does not cause all things.
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