Arminianism Molinism Middle Knowledge

Predestination and the Beginning of New Birth – Pelagianism-Arminianism-Calvinism

The expiatory work of Christ which is sufficient for, adapted to and freely offered to all men, being presupposed, the question of questions is, How, by what agencies and on what conditions, is it effectually applied to any individual? The Scriptures make it plain that the condition of its effectual application is an act of faith, involving real spiritual repentance and the turning from sin and the acceptance and selfappropriation of Christ and of his redemption as the only remedy. But what will prompt a sinner in love with his sin, spiritually blind and callous, thus to repent and accept Christ as the cure of the sin he loves? The first movement cannot begin with man. The sinner of himself cannot really desire deliverance from sin; of himself he cannot appreciate the attractive beauty, loveliness or saving power of Christ. The dead man cannot spontaneously originate his own quickening, nor the creature his own creating, nor the infant his own begetting. Whatever man may do after regeneration, the first quickening of the dead must originate in the first instance with God. All Christians feel this as the most intimate conviction of their souls. Yet it involves necessarily this very doctrine of eternal predestination or election. If God begins the work, if our believing follows his quickening, then it is God, not man, who makes the difference between the quickened and the unquickened. If we believe, it is because we have been first quickened. If any man does not believe, it is because he is yet dead in his natural sin. God’s eternal choice therefore cannot depend upon foreseen faith, but, on the contrary, faith must depend upon God’s eternal choice. Continue reading “Predestination and the Beginning of New Birth – Pelagianism-Arminianism-Calvinism”

The Limited god of Open Theism is Not the Almighty God of the Bible

Open theism is the belief that God is not timelessly eternal. “God changes in some ways so as to respond appropriately to a changing creation…God’s foreknowledge is limited, because of the limitations he has placed upon himself in giving humans freewill.” /1/ The idea that God has limited foreknowledge was first formulated by the Polish Socinian movement in the late 16th century. It was recently revived by several Open Theists (Clark Pinnock, Richard Rice & John Sanders et al) when they jointly published the seminal work, The Openness of God (IVP, 1994). However, anyone who feels swayed by their sophisticated arguments should recall the old-time rebuttal, “Your argument is logical but your conclusion is unfounded because your premises are wrong.” Applying logic to wrong premises only leads to conclusions that do not correspond to reality. For the same reason, the logic of Open Theism results in a god who is in conflict with the God of Biblical-Classical theism because its premises or fundamental philosophical intuitions are questionable. Continue reading “The Limited god of Open Theism is Not the Almighty God of the Bible”

Two Philosophical Objections which make Molinism-Middle Knowledge Untenable

For readers who are not familiar with the term “truthmaker”, note the following clarifications:

Definition 1 – Truth bearers are those things that are made truth by truthmakers. A truth-bearer is an entity that is said to be either true or false and nothing else. Examples: Sentences, propositions, judgments, beliefs (propositional attitudes or opinion about the meaning of a sentence) etc

Definition 2 – Truthmakers are those things that make something true. A truthmaker for a truthbearer is that entity in virtue of which the truthbearer is true.

The idea of truthmaker is premised on the correspondence theory of truth. A sentence is true because of the way the world is, in contrast to the suggestion that the world is the way it is because of which sentences are true. For example, if a certain man exist, then a statement that the man exists is true, and vice versa. But there is a priority between these two states of affairs. It is the case that the statement is true because of the way the world rather than the case that the world is the way it is rather because the statement is true.

Timothy O’Connor provides two objections that make Molinism untenable.

Objection 1: Molinism posits truths without truthmakers Continue reading “Two Philosophical Objections which make Molinism-Middle Knowledge Untenable”

Reformed Critique of Middle Knowledge (Molinism/Arminianism). Part 2 by Francis Turretin

THIRTEENTH QUESTION: MIDDLE KNOWLEDGE

Discussion by Francis Turretin (1623-1687). Institutes of Elenctic Theology vol. one (Presbyterian & Reformed, 1992), pp. 212-218.

Summary of Francis Turretin’s Argument Against Middle Knowledge.
Sect 1-4. Definitions
Natural Knowledge or knowledge of simple intelligence is indefinite. It is God’s knowledge of all things God could possibly do with his omnipotent power, irrespective of how God actually decides to exercise this power. Thus, God knows what he could do, if he so choses to do it.
Free Knowledge is God’s knowledge of future things (what God eventually and freely brings into being). It is definite as it refers to how God actually exercises of his omnipotent power by his decree.
Middle knowledge lies in between natural knowledge and free knowledge (the order is logical and not temporal). It is not based on God’s decree but on the autonomous free will of creatures.

Sect 5-8 What is the issue with middle knowledge? Continue reading “Reformed Critique of Middle Knowledge (Molinism/Arminianism). Part 2 by Francis Turretin”

Reformed Critique of Middle Knowledge (Molinism/Arminianism). Foreknowledge and Future Contingents

Definition: Contingent
Proposition – a contingent proposition can be true but does not have to be true.
Fact/Event – occurring without this necessarily being the case, i.e. it might not have occurred. A being is contingent if it is not logically necessary.

ON THE KNOWLEDGE OF GOD. By Francis Turretin (1623-1687).

QUESTION: Do all things fall under the knowledge of God, both singulars and future contingencies? We affirm against Socinus. [p. 206]

VIII. On the state of the question observe: (1) that a thing may be contingent in two ways—either with respect to the first cause (inasmuch as it can be produced or not produced by God, and so all creatures are contingent with respect to God because he might not have created any if he had so willed); or with respect to second causes (which can produce or not produce their effect and are thus distinguished from necessary causes). We here speak of future contingents in the latter and not in the former sense. Continue reading “Reformed Critique of Middle Knowledge (Molinism/Arminianism). Foreknowledge and Future Contingents”

Reformed Critique of Middle Knowledge (Molinism/Arminianism). Part 1 by Petrus van Mastricht

It has been suggested by some bloggers that exegesis is on the side of the Calvinists while logic is on the side of the Arminians. This suggestion sounds plausible since the majority of Christian philosophers today are either Arminians or Open theists. The bloggers are correct in acknowledging that Calvinists offer robust exegesis to support their arguments which is evident in the works of Thomas Schreiner, John Piper, Sam Storms and James White. However, the suggestion is mystifying since historically Calvinists have been accused of imposing of a rigid logical system onto Scripture. We can only conclude that the bloggers who suggest that Calvinists lack rigor in logical analysis have never bothered to read Calvin and his successors like Francis Turretin, John Owen, Jonathan Edwards or Dutch Reformed theologians like Wilhelmus Brakel and Petrus van Mastricht. A quick glance of Richard Muller’s 4-vol (2176 pages) work on Post-Reformation Reformed Dogmatics should immediately impress the reader of both the acuity and logical brilliance displayed by the Calvinists. It was precisely because the doctrinal disputations of the Reformed Scholastics were dominated by austere logic, where conciseness and clarity trumps readability that Calvinism has been accused on putting logic above Scripture. Continue reading “Reformed Critique of Middle Knowledge (Molinism/Arminianism). Part 1 by Petrus van Mastricht”

Why not be Calminian (Three grains of Calvinism and two of Arminianism)?

Received this question from a good Christian brother and friend –
Question:
So we should be a “Calminian” 😊!
Sorry, not trying to be flippant Bro Kam Weng. If we cannot fully understand it due to our finite minds trying to grapple with a divine mystery, I think it is ok agree to disagree and not let it divide us and certainly it should not be one side saying to the other “the gospel you preach is defective”.

Response: I fully agree with you that we must always bear in mind our limitations in the face of divine mystery. Humility is in order. Spurgeon notes that some Arminians display holiness that ought to put to shame Calvinists who turn out to be spiritually cold & legalistic. More importantly, both Calvinists & Arminians who believe in Jesus as Savior and Lord will be heaven & their rewards will be based on far more wider considerations than just doctrinal precision. Continue reading “Why not be Calminian (Three grains of Calvinism and two of Arminianism)?”

Charles Spurgeon’s Theological Grit and Grace in Acrimonious Calvinist-Arminian Dispute

[Autonomous, Libertarian] Free-will doctrine—what does it? It magnifies man into God; it declares God’s purposes a nullity, since they cannot be carried out unless men are willing. It makes God’s will a waiting servant to the will of man, and the whole covenant of grace dependent upon human action. Denying election on the ground of injustice it holds God to be a debtor to sinners, so that if he gives grace to one he is bound to do so to all. It teaches that the blood of Christ was shed equally for all men and since some are lost, this doctrine ascribes the difference to man’s own will, thus making the atonement itself a powerless thing until the will of man gives it efficacy. Spurgeon “A Jealous God” Sermon 502 (1863)

It is a strange phenomenon that Calvinism, despite its distinguished pedigree in the Reformation, is subject more hostile criticism in the social media than doctrinal deviant cults like Jehovah Witnesses and Mormonism. Continue reading “Charles Spurgeon’s Theological Grit and Grace in Acrimonious Calvinist-Arminian Dispute”

The Unbreakable Chain of Salvation Part 4 – Individual Election in Romans 9. Excerpt from Douglas Moo

Outline of Romans 9:
vv. 1-5 – Paul expressed his grief over the unbelief of the nation of Israel.
vv. 6-9 – Main theme. God’s selection or election of his people from within ethnic Israel originates from God’s sovereign grace.
vv. 14-18 – Answer to objection that predestination makes God unjust.
vv. 19-29 – Answer the objection that predestination makes personal responsibility irrelevant.

Thesis: Not everyone who belongs to ethnic Israel belongs to the spiritual Israel. The spiritual Israel includes a remnant of ethnic Israel, but is not restricted to ethnic Israel. God’s selection or election of his people from within ethnic Israel is not based on works but originates from God’s sovereign grace. Who constitutes the spiritual Israel will become evident at Paul’s argument unfolds.

Excerpt taken from Douglas Moo, The Epistle to the Romans 2nd ed. (Eerdmans, 2018). Continue reading “The Unbreakable Chain of Salvation Part 4 – Individual Election in Romans 9. Excerpt from Douglas Moo”

The Unbreakable Chain of Salvation Part 3 – The Case for Individual Election in Ephesians 1 & Romans 9

Historically, the church has upheld the doctrine that God from eternity past, before the creation of the world, has predestined individuals to receive salvation. These individuals are elected “in Christ”. However, Arminians, beginning from the 17th century, have argued that election is corporate rather than individual. Arminians object to individual election since it appears to them that God is arbitrary and unjust when he chooses and saves some individuals, but bypasses other individuals. But, by the same token, the same objection also applies to corporate election if God chooses to save a group of people and bypasses other groups. More importantly, the hermeneutics of the Arminian view of corporate election becomes evidently inadequate when it is tested with a close reading of two crucial biblical passages found in Ephesians 1 and Romans 9.

Ephesians 1
Arminianism reduces God’s election to a generic, group election, in contrast to Paul’s teaching of election of specific individuals in Christ:
(1) Arminians assert that God’s election described in Eph.1:4 is based on a generic criterion, that is, foreseen faith. However, the focus of the text is on God’s act of choosing some individuals rather than on some individuals’ act of choosing Christ. It says nothing about foreseen faith. Elsewhere, Paul argues in Rom. 9:11 that faith is the result for been chosen. It is not the reason for being chosen. Evidently, Arminians have smuggled the idea of foreseen faith into the text. As a result they have reversed Paul’s understanding of the relationship between election and faith Continue reading “The Unbreakable Chain of Salvation Part 3 – The Case for Individual Election in Ephesians 1 & Romans 9”