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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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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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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