March 30, 2012
It seems, by all evidences, that man is the only creature that can make evil artistic. Not only can we be merely evil but we add artistry to it. Consider this section from Fyodor Dostoevsky’s The Brothers Karamazov.
“By the way, a Bulgarian I met lately in Moscow,” Ivan went on, seeming not to hear his brother’s words (Alyosha), “told me about the crimes committed by Turks and Circassians in all parts of Bulgaria through fear of a general rising of the Slavs. They burn villages, murder, outrage women and children, they nail their prisoners by the ears to fences, leave them so till morning, and in the morning they hang them–all sorts of things you can’t imagine. People talk sometimes of bestial cruelty, but that’s a great injustice and insult to the beasts; a beast can never be so cruel as a man, so artistically cruel.
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February 21, 2012
When it comes to philosophy there are three things I ponder deeply about every day. I’m not exaggerating when I say these things. I think about God every hour I’m awake. He plagues my thought and attention. I often think about my relation to him, how he is who he is, his providence, his action in the world, etc. It is so foreign to me when Christians say that they don’t think about God from day-to-day. The second idea that occupies my thought is death. I don’t think I’m morbid about this; I think I’m just being honest with myself. I wonder what it’s like to die, that moment in between life and death. Is it painful? Is it joyful and painless? What is it like to see the Lord for the first time? The third thought I think about isn’t as often as the formers but is nonetheless occurent. It’s the question: “What would it take for me to be an atheist?”
I certainly believe Christianity is falsifiable, that is, to be proven false. I think there is biblical warrant for this. Consider 1 Corinthians 15.17 when Paul says that if Christ had not risen from the dead then our faith is in vain. To show Christianity is false one must demonstrate that the resurrection of Jesus did not happen. I was speaking with my professor over lunch a month or so back and we struck up a conversation on what it would take for us to be atheists. Proving the resurrection false doesn’t disprove God, it just disproves Christianity.
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February 16, 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 if 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 13, 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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February 1, 2012
The following is a review I did of Bill Dembski’s The End of Christianity a couple of years ago.
The book was a fairly light read, easy to get through, yet deep and informative at the same time. I would recommend this to those who are somewhat familiar with modern cosmology, geology, and theological exegesis. If you are an adamant young earth creationist you will either dislike this book or be engaged to find more answers (which ultimately he believes to be untenable). To state the theodicy in a nutshell, both natural and personal/moral evil is a result of the Fall and God acted in anticipatory manner, though retroactively, to show the gravity of sin. I appreciate Dembski’s attempts to reconcile evil with sin and to exalt God’s grace and glory in the midst of suffering and evil.
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December 31, 2011
Robert Adams raises and interesting objection to modal realism based on the problem of evil. He believes
[That] our very strong disapproval of the deliberate actualizing of evils… reflects a belief in the absolutely, and not just relatively, special status of the actual as such. Indeed, if we ask, “What is wrong with actualizing evils, since they will occur in some other possible world anyways if they don’t occur in this one?”, I doubt that the indexical theory can provide an answer which will be completely satisfying ethically.
Adams’ objection concerning the actualization of evil is irrelevant to a Thomistic version of modal realism (this version to be released in an upcoming paper in the Fall of 2012). Thomas does not seem to have any problem with the presence of evil. When discussing Boethius, a philosopher prompts the question, “If there is a God, how comes evil?” Thomas argues that the question should be reversed—“If there is evil, there is a God.” For there would be no evil, if the order of goodness were taken away, the privation of which is evil; and this order would not be, if God were not.
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December 21, 2011
Stephen Law has been setting forth his case for the evil God challenge. It has been a recent topic of discussion in the blogosphere and there have been several articles written about it. The argument is formulated in a way that mirrors the moral argument for the existence of God. If objective morality is true then this morality is grounded in God. Law argues that if objective evil is true then it is grounded in an evil God. (That’s the basic outline of the argument but please see more here). I haven’t read much of anyone’s responses to the challenge so I apologize if I’m repeating someone. I’ve been hesitant to participate in this discussion because I hoped it would pass over but here are my thoughts.
The reason why I waited so long to chime in on this discussion was because I didn’t think the argument was a very good argument. I have two primary contentions for why this is an incoherent argument. My first is that the argument requires there to be a genuine ontology for evil and my second follows Thomas Aquinas in that everyone always acts according to what they believe is right.
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