Tag Archive for: free will

What are the most common questions Frank answers during his college visits and how do we distinguish between a legitimate theological mystery and a true logical contradiction when discussing God’s omnipotence, foreknowledge, and moral responsibility with skeptics?

In this midweek Q&A episode, Frank tackles the problem of evil and the deeper questions it raises about God’s goodness, justice, and mercy. Find out how free will, moral responsibility, and redemption fit into a MUCH bigger story that explains suffering while offering real hope in the midst of experiencing great pain. Frank will answer questions like:

  • What is classical Christian theology and how does it address the problem of evil?
  • What are the four major categories of Christian apologetics?
  • Where can you easily find answers to skeptics most commonly asked questions about Christianity?
  • Does God care more about our comfort or our character?
  • What are four major problems with macroevolution?
  • If God is good and all-powerful, why doesn’t He stop evil?
  • What does Frank say that redemption is more powerful than innocence?
  • When it comes to God’s omnipotence, is appealing to “mystery” a copout or is there a clear difference between a logical contradiction and a limitation in human understanding?
  • What are two powerful examples from Frank’s personal life where good emerged from a tragic event?

Later in the program, Frank also reacts to President Trump’s State of the Union address and what it reveals about the political divide in our country, including the dangers of blind loyalty. Do you have a question for Frank? Send it to hello@crossexamined.org!

If you enjoyed this podcast episode PLEASE HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING OUR MINISTRY USING THE LINK BELOW. 100% of your donation goes to ministry, 0% to buildings!

Resources mentioned during the episode:

Donate to CrossExamined
Download the CE app!
Stealing from God by Dr. Frank Turek
How Does God Use Suffering for Our Good? by Clay and Jean E. Jones
Armstrong William’s Facebook Post

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[Editor’s Note: in November 2025, at the Evangelical Philosophical Society meeting in Boston Massachusetts, Tim Stratton and Phil Kallberg presented a coauthored essay, “Is Divine Determinism a Different Gospel?”. You can see it here or listen to here. The provocative essay – critiquing a major brand of historic Christian thought: Calvinism – evoked some controversy. Phil responds here to one of the critiques.]

I’m inspired to write this both for the accusations of “straw manning” that came from Tim’s and my essay at the 2025 EPS, and due to examples that I have seen. While no one accused me of this directly (all the interactions I had with people in relation to the essay were positive, even when they were pushing back), I heard through the grapevine that some people were complaining that Tim and I were straw manning Calvinists and other divine determinists. Additionally, I did see examples of people straw manning Calvinists in response to Tim and my essay. I’m pretty confident that Tim and I didn’t do this, but some other people have. And further “straw manning,” is one of those accusations that gets tossed around pretty liberally these days so this whole thing will be instructive and useful elsewhere. So let me explain.

What is the Straw Man Fallacy?       


The straw man fallacy is when you deliberately misrepresent your opponent’s position to make it easier to argue against. It’s why from time to time you hear internet atheists complain that people believe in the “sky daddy” instead of critiquing the Kalam Cosmological argument. If you want some good non-philosophical examples of this just watch any Democrat and/or Republican talk about the other side. The reason for the name is that it’s obviously easier to attack a man made of straw than it is a real man. Now it’s important to notice what this is not. The straw man fallacy is not when you are ignorant of your opponent’s position and/or just get something wrong. Nor is it when there is a disagreement about what the entailments of that view are, i.e., “I think physicalism and naturalism necessarily lead to an amoral universe.” There are physicalists and naturalists who disagree and argue for a real objective morality. I think they are being inconsistent and will argue as such. They disagree and will argue against me. I’m not “straw manning” them by arguing “this is what follows from your view.” I’m only doing that if I claim that they are moral nihilists. I don’t claim that they are, rather my claim is that they should be moral nihilists or else they are inconsistent.

An Example in Atheism


So, to carry the example further, suppose I’m arguing against an atheist who argues that morality is just an illusion caused by evolutionary adaptation, like the late Micheal Ruse. An atheist who believes in objective morality (they do exist) might want to accuse me of straw manning him as “You claimed atheists don’t believe in morality, but I do.” But this is a misunderstanding of the straw man fallacy. If I’m arguing against Micheal Ruse, and he really did think that (he did), then there is no straw man here. The other atheist is free to disagree with Ruse and then he and I can discuss and argue about what he actually does think, and if a belief in objective morality is a reasonable, plausible, or even a possible outlook on atheism (it is on some variants and not on others). The point here is that if I can cite someone in group B who really does claim X, then it’s not straw manning if I argue against X, even if other people in group B reject X. At that point I should just be happy that those other people in the group have seen the light by rejecting X and they should be happy that they have an ally in arguing against X. At the worst my criticisms just don’t apply to those other people.

Now it is possible (but it’s unlikely) for someone to do the above in a very dishonest way where the error becomes something like straw manning. I could claim that all atheists follow the philosophy of Nietzsche and Marx (I wouldn’t. This is obviously wrong but just go with it for the example). Then I offer critiques of Marx and Nietzsche and claim that I have defeated atheism. An atheist who rejects Marx and Nietzsche would rightly take offense. If I knowingly do this that is straw manning. If I do this out of ignorance (I’m naive enough to think that Marx and Nietzsche are the authority on all things atheism) then that is a problem, but it’s not straw manning. It’s me not knowing what I’m talking about.

An Example from Politics 

Or for a political analogy, I might argue, “You shouldn’t vote for a Democrat as they support trans-surgery for minors and that’s wrong.” It is true that there are Democrats who support this. But not all Democrats do, so if you are one of the Democrats who don’t support such things did I straw man you with that argument? Since I can point to Democrats who do support such things this is not a straw man, but the moment I start claiming that you have that view then it is. It’s still a poor argument as it’s uncareful and doesn’t appreciate the nuance that many Democrats think and support different things, but it’s not a straw man.

And of course, it’s possible for people to make arguments like that in bad faith wherein they attribute minority and/or fringe views of the group to the whole. I suspect if we could ask all the self-described Democrats, “Do you support sex-change operations for 8-year-olds?” the majority of them would say no. So given this, if the above exchange happens, and you tell me, “well I’m a Democrat and I think such things are barbaric” then my response should be something like, “Good I’m glad you are with me on this.” If at that point I insist that since you are a Democrat you must support sex change operations for 8-year-olds, then I am straw manning you (and I’m being an obstinate fool).

So, straw manning is when you deliberately misrepresent someone or something to make it easier to argue against it. It is not when you misrepresent things due to ignorance or a mistake. Nor is it when you have a disagreement about the entailments of the viewpoint. If you make a mistake or speak out of ignorance and are given correction but continue in the initial error, then that becomes straw manning.

What about Calvinism?  

      
So, if you call yourself a Calvinist or some other type of divine determinist and also don’t think that God determines everything then it’s pretty likely that Tim and my criticisms just don’t apply to you. I strongly suspect that if you and I sat down to hash it all out I’d end up claiming that you are, in some way, being inconsistent as it seems to me Calvinism and other variants of divine determinism just naturally lead to the problems that Tim and I point to. But if you reject those problems then I say, “Great!” We agree on that point and I’m happy to have any ally in claiming things like it’s ridiculous to believe that God demonstrates love for people by condemning them to hell (for example). If you and I disagree about what is entailed by your theological and philosophical system and we are both being honest (or at least trying to be) then no one is straw manning anyone. We just have a philosophical or theological disagreement.

This is an area where I saw the “anti-Calvinists” (for lack of a better name) commit this fallacy. A significant amount of them claimed things like Calvinists don’t believe in the Bible. Now this is plainly not what any Calvinist claims. Further it’s the opposite of what every single one that I’ve read and talked to claims. When I attempted to drill down where those “anti-Calvinists” were getting this from it turned out that they thought that the theological system of Calvinism undermines the Scriptures and our ability to know and trust them (this argument sounds awfully familiar). I agree with that critique, but that’s an implication of the view, not the view itself. Hence those “anti-Calvinists” are straw manning Calvinists as they are attributing to them a view that is flatly denied. Now I think that is denied on pain of a contradiction or inconsistency, but we still need to give Calvinists credit for denying the claim that they don’t believe in the Bible. It’s not reasonable, fair, or good practice to do otherwise.

Naturally this has many implications in a lot of other areas as “straw manning” is one of those phrases that just gets constantly thrown around now. And some people do indeed do this in a malicious way. But I’ve found that much of the time people are simply confusing a disagreement about what logically follows from a view with straw manning. For now, I’ll just avoid getting into specific examples of people who do straw man in a malicious way. It’s not worth the time it would take, as it would probably just alienate people.

So, the point here is if someone is knowingly and maliciously misrepresenting you, that is straw manning. It’s not only a logical fallacy, it’s a moral wrong. But if someone is just ignorant of what you think, genuinely doesn’t understand your view, or disagrees with you on the implications of your view, that’s not straw manning.

Recommended Resources:

How Philosophy Can Help Your Theology by Richard Howe (MP3 Set), (mp4 Download Set), and (DVD Set

Jesus, You and the Essentials of Christianity by Frank Turek (INSTRUCTOR Study Guide), (STUDENT Study Guide), and (DVD)     

The Great Book of Romans by Dr. Frank Turek (Mp4, Mp3, DVD Complete series, STUDENT & INSTRUCTOR Study Guide, COMPLETE Instructor Set)

How to Interpret Your Bible by Dr. Frank Turek DVD Complete Series, INSTRUCTOR Study Guide, and STUDENT Study Guide


Phil Kallberg Host of “The Examined Life” podcast is a proud follower of Christ, Phil Kallberg has an MA in Philosophy from Holy Apostles College and Seminary where he wrote a thesis on the Modal Ontological Argument for God’s existence. He greatly enjoys a good story, follows politics far more than is warranted, and makes use of a PlayStation for breaks from all the work of raising children and doing philosophy. Before studying philosophy Phil spent time in the military, worked several jobs in different fields, and thanks to his love of stories got a bachelor’s degree in English. Phil lives in Missouri with his wife, son and daughter. He may be reached for comment at theexaminedlifewithphil@gmail.com


Originally posted at:
https://bit.ly/4qUzEPe

 

Why doesn’t God make Himself more obvious? If God truly exists, why wouldn’t He just appear to everyone and settle all doubts once and for all? In a world filled with skepticism, doubt, and unbelief, the “divine hiddenness” of God is one of the most common objections raised against Christianity. But is it really a valid reason to reject His existence? In this solo midweek episode, Frank tackles a listener’s question about God’s hiddenness and explores these questions along the way:

  • Does the hiddenness of God negate the evidence we already have for His existence?
  • What does Scripture reveal about why God may choose to remain unseen?
  • Would seeing the full presence of God actually eliminate doubt and unbelief for some people?
  • How do free will and love relate to divine hiddenness?
  • Why didn’t Jesus parade Himself around publicly post-resurrection so that everyone could see Him?
  • How did so many Pharisee priests come to believe in Jesus?
  • Were the angels ever exposed to the full presence of God?

If you—or someone you know—wrestles with the hiddenness of God, this episode will help you see how His presence can still be known. Don’t miss this thought-provoking discussion on one of the most challenging questions from skeptics!

If you enjoyed this podcast episode PLEASE HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING OUR MINISTRY HERE. 100% of your donation goes to ministry, 0% to buildings!

Resources mentioned during the episode:

Don’t forget to take our podcast survey HERE!
The Screwtape Letters by C.S. Lewis

 

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God created humans in a state of sinless perfection, but all of that changed when Adam and Eve ate of the forbidden fruit from the tree of knowledge of good and evil. “The Lord God took the man and put him in the garden of Eden to work it and keep it. And the Lord God commanded the man, saying, “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die” (Gen 2:15-17 ESV). So why did God put that tree in the Garden in the first place? Not only that, He put it right in the middle of the Garden! It wasn’t in some remote corner. Was He trying to set a trap for them?

Would you rather have Dangerous Freedom or Safe Determinism?

To better understand this, you might begin by asking yourself if you would rather hear the words “I love you” from another human being or from an AI computer like Siri or Alexa. One might ask, “What’s the difference? The same audible sounds are coming your way, right?”

Of course, even a child knows and feels the difference to that question, and it touches on God’s intentions in the Garden. Simply put, God didn’t create us to relate to Him like a Siri, Alexa, or any other such robotic creation that responds from a soup of pre-arranged equations. God is love, and He wants genuine love in return (as we all do, if we’re honest). But genuine love cannot be demonstrated unless there is the freedom to choose otherwise (to hate). Hence the tree of knowledge of good and evil.

Just before they ate the fruit, did God zap the tree to make it disappear? No, He did not. Could He have? Yes, of course. But that would have violated the very freedom He had given to them, and He would be kidding Himself to think that would solve their heart problem.

Fast forward a few years to the first murder when Cain killed his brother Abel. Before the tragedy, God approached Cain and warned him — pleaded with him — to not do it. “Sin is crouching at your door, but you must master it” (Genesis 4:7). Sadly, we see that Cain did not heed the warning. But couldn’t God have zapped the weapon (or whatever means) Cain used just prior to the murder? Sure. But if that had happened, do you think Cain would have given up on his intentions? Human nature makes it quite plausible to surmise that he would have continued looking for another weapon nearby since the murder had already taken place in Cain’s heart. If God had interfered with the scenario, He would have been taking away the very gift He has given to all humans: the freedom to choose.

Freedom to Love Includes Freedom to Hate

If we want to sing “all we need is love” then we must be willing to accept that this is not possible without room to hate. God’s gift of freedom must have a means of testing (e.g., the tree in the Garden). Otherwise we’re back to a “Siri, tell me you love me” relationship. In this life there will always be those who will reject love alongside those who accept it. Despite our best efforts, no amount of social reform can erase these extremes. This is not to say that we should not be involved in social reforms. Quite the opposite! Love compels us to seek the welfare of those around us. But it is frivolous when we see ourselves as the solution and that one day evil can be erased if we just try harder or pass enough laws. The only way out of this mess is to recognize the need to appeal to a higher power – to God Himself. It is pure hubris to think we humans can do this on our own strength. We cannot. And because God gave us the freedom to choose or reject Him, He will not force us to ask Him for help (though He desires us to ask). To do so forcefully would violate His own nature. And so we see the continuation of both love and hatred, as it has been since the Garden.

In one bit of news there are moments of incredible selfless beauty, followed immediately by stories of gross abuse. And yet our penchant is to tell ourselves that we’ll eventually overcome hate by our own strength. Deep down nobody really believes that at the gut level. Do you really think jealousy and envy will be gone forever with enough social reform? That never again will someone curse another in their heart? No, only a total transformation of our hearts can overcome this. Thank God He has given us a Rescuer through His Son, Jesus (Acts 4:12). His publicly attested death, burial & resurrection from the grave prove that He has power over sin & death. But here’s the rub: He leaves it up to you to freely accept or reject His gift (hence John 3:16). As CS Lewis said in the The Great Divorce:

“There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says, in the end, ‘Thy will be done.’ All that are in Hell, choose it. Without that self-choice there could be no Hell. No soul that seriously and constantly desires joy will ever miss it. Those who seek find. Those who knock it is opened”
– C.S. Lewis, The Great Divorce, in The Complete C. S. Lewis Signature Classics, HarperSanFrancisco 2002, pg. 340.

Divine Restoration Through Christ Alone

God’s heart is always bent on restoration. If that weren’t the case He’d have destroyed us in the Garden. But He didn’t. Death came through Adam, but restoring life has come through Jesus. Now that’s great news! “For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life” (Rom 5:10). So which tree do you choose? The tree in the Garden that exalts yourself as ruler, bringing eternal enslavement and death? Or the tree on which Jesus hung and bled that brings you eternal freedom and life? So simple, yet so costly

Recommended Resources Related to this Topic

If God, Why Evil? (DVD Set), (MP3 Set), and (mp4 Download Set) by Frank Turek
Why Doesn’t God Intervene More? (DVD Set), (MP3 Set), and (mp4 Download Set) by Frank Turek
Why does God allow Bad Things to Happen to Good People? (DVD) and (mp4 Download) by Frank Turek
Hell? The Truth about Eternity (MP3 Set), (DVD Set), and (Mp4 Download Set) by Dr. Frank Turek
Short Answers to Long Questions (DVD) and (mp4 Download) by Dr. Frank Turek
Was Jesus Intolerant? (DVD) and (Mp4 Download) by Dr. Frank Turek
Oh, Why Didn’t I Say That? Is the Bible Historically Reliable? by Dr. Frank Turek DVD, Mp4, Mp3 Download.

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Kent Suter was raised in Atlanta, GA and earned his Bachelor’s degrees in Biblical Studies and in Christian Education from Bryan College in Dayton, TN (2002). From there he attained a Master’s degree in Christian Apologetics from Southern Evangelical Seminary (2008) where he served as student assistant to his late mentor and friend, Dr. Norman Geisler. Following his time at SES, he moved back to Atlanta and served as Youth Pastor for middle and high school students for 15 years at Cornerstone Bible Church. Today he and his wife of 20 years, Brook, and their four children reside in Orlando, FL, where he now serves as a financial advisor with OneAmerica Securities. You can read more about Kent’s story at ksuter.com.

 

By Al Serrato

There has always been evil and suffering in the world, and how to make sense of it is a principal object of Christian apologetics. Often, the argument is made that God gave us free will, and as a result, people have the liberty to choose to do evil. But this answer does not satisfy the atheist; often, he will challenge God’s goodness, with comments such as the following:

 

You claim your God is omniscient. When he created the universe, he saw the sufferings which humans would endure as a result of the sin of those original humans. Surely he would have known that it would have been better for those humans to never have been born (in fact, the Bible says this very thing), and surely this all-compassionate deity would have foregone the creation of a universe destined to imperfection in which many of the humans were doomed to eternal suffering…or alternatively only create those humans who will freely choose God, and eliminate the possibility of their suffering.

This challenge has much intuitive appeal. We all rail against the suffering that each of us must face, to varying degrees, as our lives progress. We realize the fragility of our human condition, and how inhospitable this creation seems to be to flesh and blood mortals. It is frightening, indeed, to think of all the ways that our lives can be tragically altered, or ended. But does the harshness of this reality “prove” that God is not “good”?

What do you mean by “Good”?

The first step in responding to this challenge is to get a better idea of what is meant by “good.” Generally speaking, “good” is a measure of quality; how a thing or an idea measures up to a standard of performance. A “good” knife is one that appropriately performs its function, or its intended use. A “good” person is one that lives up to a standard of behavior. But how can one determine what that standard should be? For example, any time two opposing things are in conflict, whether they are teams, or armies or ideas, the quality of the outcome will necessarily be decided from the unique perspective of each of the involved parties. For instance, the American victory in World War II was a “good” outcome for Western democracy, but a decidedly “bad” outcome for those who staked their future fortunes on the Nazis. A good outcome for my favorite baseball team is when the other side loses. In short, and at the risk of sounding flippant, when it comes to conflicting worldviews or ideas, a “win” is the outcome which is good for the winner and bad for the loser.

With this basic distinction in mind, it would seem that, at least preliminarily, answering whether it was “better” to have “foregone the creation of a universe destined to imperfection in which many of the humans were doomed to eternal suffering” would depend on the person being asked. For those spending eternity in heaven with a God of infinite power, who intends to allow us to live eternally and joyfully in his presence, He certainly did the right thing in creating us and in giving us this opportunity. Infinite and eternal joy and fulfillment versus, well, oblivion – that’s not a difficult choice. By contrast, for the person suffering torment in hell, realizing that he will spend eternity aware of, but separated from, this awesome being, it will probably seem “better” that man was never created.

Who decides what’s “better?”

But let’s take it to a deeper level. How does one decide which of two sides is right in claiming that a successful conclusion according to their desires is an objectively “good” outcome. For example, the Nazis deemed victory in Europe a good outcome. Would their victory actually have made Nazi domination of Europe a “good” result? The Nazis would argue that in the period of a few short years they transformed Germany from a beleaguered nation experiencing great suffering because of the Versailles Peace Treaty to an economic powerhouse, a state marked by efficiency and great industry. They sought to expand that “efficiency” to the rest of Europe, what they would claim to be a good result. The Allies countered that their victory was not good simply because their side won. As the victors, they did not simply assert that they were right and then impose punishment on the vanquished. Instead, they tried the Nazi leaders in what is known to history as the Nuremberg War Crimes Trials, the purpose of which was to establish that crimes against humanity had been committed. The underlying premise was that the “good” accomplished by the Allies was not a subjective good, i.e. we’re glad we won and you lost, but an objective good, i.e. Nazi officials were guilty of conduct that was objectively evil, and therefore justly punished. The premise of the trials was that such objective knowledge of good was available to us, and not that the might of the victor makes right. But how can this objective assessment be made, if each side can claim that “good” is what suits them? This, of course, is a frequent argument of the theist. While an atheist can be moral, he cannot ground his morality, because only the existence of a transcendent being provides the basis for judging objectively the “good” or “evil” of any conduct under consideration.

“While an atheist can be moral, he cannot ground his morality.”

Without such an objective and transcendent judge, the atheist’s conclusions are mere opinions, mere statements of likes or dislikes. By that standard, the challenger here is left saying that having people end up in hell displeases him. To conclude that allowing anyone to suffer in hell is worse than not creating at all, the atheist must appeal to a standard of good and evil, a standard of goodness. But what is that standard?

Christians can at least make sense of this standard: it is for the Creator to decide. As applied to my World War Two example, which side had objective good on its side is not difficult to determine. Granted, this does not mean that the Allies did no wrong, or where completely free of evil action. No, the law and rules applied to them as much as to the Axis powers and history shows that there were indeed transgressions by the western powers. But only an Allied victory could be deemed an objectively good outcome, one consistent with God’s desires. Contrary to Nazi philosophy, all human beings are made in God’s image and are therefore endowed with God-given rights that no government can justly take from them.

It’s for God to Decide

Returning to the question raised by the challenger, the answer is the same: it is for the Creator to decide. Given his perfect knowledge, He is in a better position to judge which is a better outcome. Indeed, challenging God in this fashion seems rather presumptuous. The Creator of this universe is obviously immensely intelligent and powerful. That we should decide what He should do in creating – how He should go about assigning a value to competing options – makes about as much sense as my dog giving me advice on careers or on moral issues. Without the proper frame of reference, a proper sense of humility should prevent us from telling God how he should have approached His creative work.

In the end, foregoing creation would not have been a “good” solution for the many individuals who responded to God’s gift and are, or will be, experiencing eternity in His presence. When you combine this with the realization that people who are separated from God are separated by their own choice and not simply chosen at random, then it would not be fair to deprive so many of such joy when those who have refused God’s gift have done so of their own volition.

Recommended Resources:

Stealing From God by Dr. Frank Turek (Book, 10-Part DVD Set, STUDENT Study Guide, TEACHER Study Guide)

Legislating Morality: Is it Wise? Is it Legal? Is it Possible? by Frank Turek (Book, DVD, Mp3, Mp4, PowerPoint download, PowerPoint CD)

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Al Serrato earned his law degree from the University of California at Berkeley in 1985. He began his career as an FBI special agent before becoming a prosecutor in California, where he worked for 33 years. An introduction to CS Lewis’ works sparked his interest in Apologetics, which he has pursued for the past three decades. He got his start writing apologetics with J. Warner Wallace and Pleaseconvinceme.com.

 

By Tim Stratton

Recently I have been accused of “historical eisegesis.”[1]

According to Wikipedia, “eisegesis is the process of interpreting text in such a way as to introduce one’s own presuppositions . . . It is commonly referred to as reading into the text.” This is definitely a problem when someone does this when reading Scripture, but it’s never a compliment to be accused of this in any context.

The context of this accusation is regarding my book, Human Freedom, Divine Knowledge, and Mere Molinism. After surveying Luther, Calvin, and Philip Melanchthon, I concluded that the original Reformers were quite open to the concept of “limited libertarian freedom.” That is to say, although they might have rejected libertarian freedom when it comes to soteriological matters, they seemed to affirm the libertarian freedom to make choices regarding issues not related to salvation.

Indeed, the eminent Reformed scholar Richard Muller has reached similar conclusions in his book, Divine Will and Human Choice (p 222-223):

“Not a few of the proponents and critics of the Reformed doctrine of free choice and divine willing have confused the specifically soteriological determination of the Reformed doctrine of predestination with a ‘divine determinism of all human actions.”

Although I am not the first to point this out, the charge of “historical eisegesis” seems to have been lodged against me alone which left me scratching my head. How could anyone reach this conclusion after reading multiple quotes from the great Reformers I shared in my dissertation/book? One quote from Melanchthon particularly stood out to me. Although I thought Luther and Calvin were clear enough, if there were still any doubt, the great systematic theologian of the Reformation made it clear that humans seem to possess the freedom, opportunity, and categorical ability to do otherwise (libertarian freedom) in mundane matters not related to soteriology (salvation). Indeed, it is my favorite quote from the historical survey. Here is how it reads in my dissertation submitted to North-West University (also found on pg. 111 of my book):

Melanchthon (1521b:151)—the acknowledged theologian to Lutheranism—explains Luther’s position more thoroughly:

“Nor, indeed, do we deny liberty to the human will. The human will has liberty in the choice of works and things which reason comprehends by itself. It can to a certain extent render civil righteousness or the righteousness of works; it can speak of God, offer to God a certain service by an outward work, obey magistrates, parents; in the choice of an outward work it can restrain the hands from murder, from adultery, from theft. Since there is left in human nature reason and judgement concerning objects subjected to the senses, choice between these things, and the liberty and power to render civil righteousness, are also left…. Therefore, although we concede free will the liberty and power to perform the outward works of the Law, yet we do not ascribe to free will these spiritual matters, namely, truly to fear God, truly to believe God, truly to be confident and hold that God regards us, hears us, forgives us, etc.” [151].

Following this quote, I included one more from Melanchthon which seems to seal the deal. In fact, this is my favorite quote from any Reformer because he seems to be explicitly clear in describing libertarian freedom noting that we have power to choose or choose otherwise:

In another place Melanchthon (1521b:151) says: “You yourself have experienced that it is in your power to greet or not to greet him, to put on this coat or not put it on, to eat or not to do so…. By contrast, internal affections are not in our power.”

 If that does not sound like the limited libertarian freedom to choose or choose otherwise, I’m not sure what does.

After reading the words of the Reformed systematic theologian, how could anyone accuse me of “historical eisegesis?” Indeed, it seems to me that anyone reading the Reformers in their own words and reaching a different conclusion could be accused of the same. After contemplating this charge, I went to my book and was met with horror . . . Melanchthon’s key quote somehow did not make the final cut!

I have no idea how this happened. One of the most important and key quotes from my dissertation did not make it to my book for some reason (I am sure I am to blame — or gremlins)! I will rectify this situation in the second edition of my book. I’m currently working on a “Mere Molinism Study Guide” (which will be published by Wipf and Stock) co-authored with Timothy Fox. We will find a way to include it in the study guide when we write the section on the historical survey. Stay tuned!

Bottom line: There is good reason to believe that the original Reformers, although they rejected the idea of libertarian freedom regarding salvation issues, would also reject the idea of exhaustive divine determinism (EDD). It seems that they affirmed the idea of limited libertarian freedom in external matters (libertarian freedom limited to things unrelated to salvation issues).

Oswald Bayer seems to affirm libertarian freedom in these “external matters.” In fact, he contends that even the unregenerate can freely choose to do “good” things (or not). These “good” choices in the context of the community of the external world are meaningless regarding issues pertaining to salvation. Bayer summarizes the views that Luther, Melanchthon, and the majority of Reformers probably shared:

A human being has the freedom to order his or her own life. He or she carries responsibility for the way in which this occurs. A Christian acts in the realm of worldly justice together with those who are not Christians. In this realm, God preserves the reason and freedom of both Christians and non-Christians.[2]

Bayer (along with multiple other scholars) vindicates me from the charge of historical eisegesis.[3] Moreover, and more importantly, if Bayer is right about the beliefs of the original Reformers regarding limited libertarian freedom, and the Reformers also believed that an omniscient God knows these limited libertarian free choices logically prior to the divine creative decree and that God is still sovereign over these libertarian choices, then the original Reformers were “mere Molinists” whether they realized it or not!

Stay reasonable (Isaiah 1:18),

Dr. Tim Stratton

Notes

[1] Guillaume Bignon, A critical review and fairly comprehensive refutation of “Human Freedom, Divine Knowledge, and Mere Molinism” by Timothy A. Stratton, http://www.associationaxiome.com/wp-content/uploads/2021/01/Response-to-Tim-Stratton.pdfSee my 50-page response here: Bignons’ Review of Mere Molinism: A Rejoinder.

[2] Freedom? The Anthropological Concepts in Luther and Melanchthon Compared Author(s): Oswald Bayer Source: The Harvard Theological Review, Vol. 91, No. 4 (Oct.,1998), pp. 373-387 Published by: Cambridge University Press on behalf of the Harvard Divinity School Stable URL: http://www.jstor.org/stable/1509856 Accessed: 08-03-2018 20:23 UTC (Pg 385)

[3] Consider the words of Shedd (a Reformed systematic theologian) who affirms the sourcehood libertarian freedom of Adam:

“In respect to its having no sinful antecedent out of which it is made, sin is origination ex nihilo. Sin is the beginning of something from nothing, and there is this resemblance between it and creation proper. In holy Adam, there was no sinful inclination or corruption that prompted the first transgression. Adam started the wicked inclination itself ex nihilo, by a causative act of self-determination.”

William Greenough Thayer Shedd, Dogmatic Theology, ed. Alan W. Gomes, 3rd ed. (Phillipsburg, NJ: P & R Pub., 2003), p. 521

Recommended resources related to the topic:

How to Interpret Your Bible by Dr. Frank Turek DVD Complete Series, INSTRUCTOR Study Guide, and STUDENT Study Guide

How Philosophy Can Help Your Theology by Richard Howe (MP3 Set), (mp4 Download Set), and (DVD Set)

 

__________________________________________________________________________________________________________________________________________________

Timothy A. Stratton (Ph.D., North-West University) is a professor at Trinity College of the Bible and Theological Seminary. As a former youth pastor, he is now devoted to answering deep theological and philosophical questions he first encountered from inquisitive teens in his church youth group. Stratton is the founder and president of FreeThinking Ministries, a web-based apologetics ministry. Stratton speaks on church and college campuses around the country and offers regular videos on FreeThinking Ministries’ YouTube channel.

Original Blog Source: https://cutt.ly/0vF2wLd

 

By Timothy Fox

A lot can be said about Marvel’s first Disney+ series, WandaVision (Spoilers ahead!), from its weird, off-putting sitcom beginning to the broader impact the series’ events will have on the MCU. But, being that we’re named FreeThinking Ministries, obviously, we have to talk about what WandaVision confirms to us about free will.

This show isn’t the first MCU story to address free will, determinism, and human responsibility (see my article “Captain America, Bucky, and Moral Responsibility”). Superhero movies all contain moral themes such as the struggle of good vs. evil, the dangers of power, and our obligations to one another. But no discussion of morality seems to make any sense without first assuming that we have some ability to choose between right and wrong. In the case of Bucky Barnes, he has his freedom overridden at times and is compelled to do terrible things. But when he is “himself” and in control of his choices, Bucky chooses to be a hero, which is really what matters most.

WandaVision begins with Wanda and Vision in a weird sitcom reality, and it’s obvious to the viewer that something just isn’t right. The people of Westview start doing and saying odd things and it seems that they are somehow being controlled by someone or something. Eventually, we discover that someone is Wanda. Due to her immense grief, Wanda creates her own bubble around the town of Westview, the Hex, and transforms the town into her perfect world. She creates her own Vision and controls the minds and actions of (almost) every human inhabitant in town. Vision, one of the few “free thinkers” inside the Hex, eventually realizes that something is wrong and temporarily breaks the spell of some of his neighbors. He discovers that they are not only being controlled but that this control causes them great suffering since their “real” selves are locked away inside of them.

It should be obvious to the viewers of WandaVision that what Wanda has done to these people is terrible, that they are just being used to create Wanda’s own perfect world. Even if the residents of Westview were not internally suffering and were completely oblivious that they were being mind-controlled, that would still be truly evil. Freedom is a great good, and controlling or manipulating people is evil.

But let’s move from Wanda’s actions to those of the residents of Westview. She has made them all to be her perfect neighbors. However, are the people actually being good neighbors? Are they doing anything that’s actually praiseworthy? No, they are simply doing whatever Wanda wants them to do. If Wanda had made the people terrible neighbors who hurt each other instead, should they be blamed for their bad behavior? Again, they should not, since Wanda is the one in control of their actions, not the townspeople. When the residents of Westview were under Wanda’s control, they would not be responsible for any of their actions, Wanda would.

There are many philosophers and theologians who deny human freedom, thinking that we are in some way similar to the citizens of Westview. Maybe we are not being directly controlled by a Scarlet Witch, but we simply “dance to our DNA,” follow our animal instincts, or pursue our heart’s greatest desire. Regardless, if we are not free in some meaningful sense, how can we deserve praise or blame for any of our actions? We can’t. Furthermore, we would not even be persons, but merely an extension of whatever controls or programs our thoughts and behaviors. If I’m a nice guy, don’t praise me; thank God or the laws of physics. If I’m a jerk, that’s not my fault—I was born this way.

Sometimes smart people think dumb things regarding human freedom and moral responsibility. But it doesn’t take an advanced degree to realize that the residents of Westview could not possibly be responsible for any of their actions while they were under Wanda’s control. And neither can we if all of our thoughts, beliefs, and actions are caused and determined by someone or something else. Once again, we see the importance of good stories and how they can illustrate basic truths about reality. In the case of WandaVision, we plainly see the value of freedom and, with further thought, its connection to moral responsibility.

Recommended resources related to the topic:

How Philosophy Can Help Your Theology by Richard Howe (DVD Set, Mp3, and Mp4)   

How to Interpret Your Bible by Dr. Frank Turek DVD Complete Series, INSTRUCTOR Study Guide, and Student Study Guide

How Philosophy Can Help Your Theology by Richard Howe (MP3 Set), (mp4 Download Set), and (DVD Set

Jesus, You and the Essentials of Christianity – Episode 14 Video DOWNLOAD by Frank Turek (DVD)

 

__________________________________________________________________________________________________________________________________________________

Timothy Fox has a passion to equip the church to engage the culture. He is a part-time math teacher, full-time husband and father. He has an M.A. in Christian Apologetics from Biola University as well as an M.A. in Adolescent Education of Mathematics and a B.S. in Computer Science, both from Stony Brook University. He lives on Long Island, NY with his wife and two young children.

Original Blog Source: https://cutt.ly/bxG4UJL

 

By Tim Stratton

Question:

Dear Dr. Stratton,

In your interview with Jorge Gil on Cross Examined’s Hope One, you attempted to answer “all the problems of evil” by appealing to love. In fact, you said that “the best kind of love requires libertarian free will.”  Surely this is false, for I can think of a counter-example that clearly shows this to be false.

After all, the members of the Trinity are the epitome of perfect love and they do not have libertarian free will. They cannot do otherwise. They must love by necessity. So how can “the best kind of love” require libertarian free will?

– Phillip

Tim’s Response

I am thankful for your question, Phillip! When I read it I could have kicked myself for not providing this vital clarification in my interview with Jorge Gil. Your question provides this opportunity.

Contrary to your assertion, the members of the Trinity (God) do possess libertarian freedom. This is easy to demonstrate when considering creation. The vast majority of theologians agree that God possessed the ability — the power — to create the universe or to refrain from creation. This is the epitome of libertarian freedom. Moreover, if nothing other than God causally determined Him to create the universe, then God possesses libertarian freedom. In fact, this conclusion can be reached by merely thinking about the rational implications of the Kalam Cosmological Argument. The cause and creator of the universe must possess libertarian freedom.

If God possesses the libertarian freedom, for example, to create the universe or not to create the universe, then this is an “ability to do otherwise” kind of freedom. With that said, however, we are not discussing the creation of the universe, but something different. We are discussing the “best kind of love,” or the “kind of love worth wanting.” You aptly pointed out that God does not possess the “ability to do otherwise” when it comes to love — namely the love between the Trinity which you noted is the epitome of the “best kind of love.”

I agree that each member of the Trinity does not possess the ability to NOT love the other members. For example, it is impossible for the Holy Spirit not to love the Son, and it is impossible for the Son, not to love the Father. Does this not “destroy” my claim — that the best kind of love requires libertarian freedom?

Not at all!

Just because God might not have the ability to do otherwise when it comes to love, it does not follow that God does not possess the libertarian freedom to love. This is the case because NOTHING other than God causally determines God to love. Moreover, nothing other than the Father causally determines His love for the Son and the Spirit.

It is vital to remember that there are basically two definitions of libertarian freedom:
1- The PAP/”ability to do otherwise” version.

2- The source-hood version (which simply means that a person is not causally determined by something other than the person).

When it comes to love, God possesses the source-hood version of libertarian freedom. God is not causally determined by something other than Him to love. As 1 John 4:8 makes clear: “God IS love.”

So, with all the data in mind, the best kind of love still requires libertarian freedom to be possessed by each person in the relationship. The best kind of love is when persons are not causally determined to love the other. In fact, it is simply oxymoronic to refer to a relationship where at least one person in the union was causally determined to enter the relationship as a “love relationship.” It is not love at all, rather, it is simply an incoherent combination of words.

Since it would be impossible for God to create a contingent being whose nature is necessarily loving (like God is), without causally determining the nature of the creature, God creates humans with an “ability to do otherwise” kind of libertarian freedom so that a true love relationship with humanity can be attained. Humans, then, unlike God, possess both the source-hood version and the PAP version of the libertarian freedom to love. God only has the source-hood version.

Robots have neither!

Bottom line: The best kind of love, or the kind of love worth wanting, requires libertarian freedom.

Stay reasonable (Isaiah 1:18),

Tim Stratton

Recommended resources related to the topic:

If God, Why Evil? (DVD Set), (MP3 Set), and (mp4 Download Set) by Frank Turek 

Why Doesn’t God Intervene More? (DVD Set), (MP3 Set), and (mp4 Download Set) by Frank Turek

Why does God allow Bad Things to Happen to Good People? (DVD) and (mp4 Download) by Frank Turek 

 


Timothy A. Stratton (Ph.D., North-West University) is a professor at Trinity College of the Bible and Theological Seminary. As a former youth pastor, he is now devoted to answering deep theological and philosophical questions he first encountered from inquisitive teens in his church youth group. Stratton is the founder and president of FreeThinking Ministries, a web-based apologetics ministry. Stratton speaks on church and college campuses around the country and offers regular videos on FreeThinking Ministries’ YouTube channel.

Original Blog Source: https://bit.ly/2By5Cy6 

Have you been sending your questions to Hello@CrossExamined.org so Frank can answer them on this podcast? If not, why not? Here’s this week’s main question: How can we have freedom of the will if God is completely sovereign?

 

 

By Rajkumar Richard

The question, “Would there be less evil in a world without Satan?” could be relevant, for if the answer to this question is a yes, then we could plausibly ask, “Why did God create angels, i.e., Satan if evil in this world would be lesser without Satan?”

Within this context, if God had not created Satan, evil would have been less, and our world would have been a good world. However, since God created Satan, could we then infer that God erred in HIS decision to create Satan?

The entailment to this thought process could potentially debunk Historic Christianity. God (as a maximally great being) cannot err. If God erred in creating Satan, HE cannot be God. Hence God’s existence could be disputed. The infallibility of the Bible that reveals God to mankind could also be thus disputed. We could go on and on.

Let us discuss this theme by considering the following aspects albeit from a biblical standpoint.

The Source of Sin

Sin is an evil action or motive that opposes and assaults God. Sin replaces God with something or someone in God’s rightful place of supremacy. Sin entails evil.

Understanding the source of sin is vital to understanding the theme we are discussing now. If Satan is the source of sin and evil, one could argue that God should not have created Satan to keep the world free of sin and evil.

The “Animal Nature” of man is the source of sin, claimed British Philosopher and Theologian Frederick R. Tennant. Under this notion, humans possess natural animalistic impulses as a means to human survival that have intensified through natural selection based on their evolution from less highly developed forms. Other theologians have posited other sources of sin. However, each of these views has been found to be largely inadequate.[1]

The Bible teaches differently. Sin is not caused by God (James 1:13), but man is responsible for his sins (James 1: 14-15).

Man possesses certain innate desires. He could either satisfy those desires in moderation or sin by abusing those desires to either hurt himself or the others.

His ‘desire to enjoy’ could result in an enjoyment of eating in moderation or a sin by being a glutton, whereby he injures himself.  His ‘desire to obtain’ could be satisfied either by legitimately acquiring material possessions or he could sin by exploiting and stealing from others. His ‘desire to achieve’ could be satisfied either through legitimate achievement or he could sin and achieve at the expense of others.

Man could satisfy these desires in a godly manner by dwelling within the divinely imposed constraints. But man sins when he fails to accept the divine limits to these desires and makes these desires as ends in themselves, which are the cravings of a sinful man (1 John 2: 16).

While desires are natural, there could be external inducements (Satanic or human) that motivate a man to sin. Whatever be the case, man is wholly responsible for his sins. Sin is the choice of the person who commits it.

Function of Satan in Sin

Satan is a demon (cf. Luke 10: 17-20). He is the tempter and deceiver. Satan opposes God and the work of Christ by tempting and deceiving humans. Satan tempted Adam & Eve, Jesus, Judas, etc. (cf. Acts 5:3, 1 Corinthians 7:5, 2 Corinthians 2: 11, Ephesians 6: 11, 2 Timothy 2: 26).

Sometimes we state that Satan is the source of sins. While making such statements, we use the word “source” informally. In this informal usage, “source” refers to an ‘originator’ or an ‘instigatory cause.’

If we claim that Satan is the source of all sins, i.e., if we use the word ‘source’ to mean, in an Aristotelian sense, the material cause (‘that out of which’) or the efficient cause (‘the primary source of…’), then we posit dualism. Dualism contradicts the Bible, for there are no two equally ultimate powers, one good, and the other evil.

God is the only ultimate power and God is good. God is not the source or the originator of sin or evil. Moreover, Satan was originally created good; hence Satan is not the source of sin and evil.

Potency of Freewill to Sin without Satan

If asked differently, the title question would be, “Would Adam & Eve have sinned without Satan?” Since man is responsible for his sins, the answer should be yes.

The premise on which this argument is also predicated on is the freewill-based rebellion of angels in the heavenly realm. (This premise presupposes the metaphysical similarity of the free will of angels and humans.)

The angels that rebelled against God did not have an external inducement (as Adam & Eve had Satan as an external inducer). There were only two entities during the angelic fall – God and Angels. (Even if mankind was created before the fall of Satan, man was totally incapable of influencing Satan’s fall.)

Since God can neither tempt nor cause evil, the angelic rebellion was an entailment of their free will. Therefore, it is quite reasonable to conclude that Adam & Eve had the potential to sin or would have sinned irrespective of the presence of Satan.

Satan merely accelerated the sin of Adam and Eve. Had Satan not existed, Adam and Eve would have sinned (or eaten from the tree of the knowledge of good and evil) sooner or later.

Conclusion

Satan is not the source of sin. Man’s free will is the source of sin. Man would have inevitably sinned regardless of Satan’s existence.

Would the quantum and the extent of sins be minimized if Satan was not created? Not necessarily so, for if Satan is to be considered as an accelerant of sin, then there is a possibility that the quantum and the extent of sins would be actualized at a later time. So the quantum and the extent of sins would have been the same with or without Satan, for the potency of man’s free will to sin is independent of Satan.

The other possibility is that the quantum and the extent of sins would be lesser without Satan. In which case, the question, “If evil in this world would be lesser without Satan, then why did God create Satan?” gains legitimacy.

If Satan is the sole cause of evil, then evil would have been absolutely eliminated, had Satan not been created. However, since Satan exists and that Satan is not the sole cause of evil, only God, in HIS omniscient wisdom would be able to determine the extent to which evil would be reduced had angels not been created.

But on the other hand, if the good that is to be actualized from the good angels in ministering to people is commensurately immeasurable, then God would be justified to create Satan even with the potential of evil.

Finally, natural evil, which is devoid of human willing and acting, such as hurricanes, tornadoes, volcanic eruptions, earthquakes, tsunamis, etc. and suffering caused by a host of diseases such as cancer, cystic fibrosis, etc. exist independent of Satan and adds substantial numbers to the victims of evil. The pain and suffering caused by natural evil and diseases are innate in the creational design of this world and the human body.

The fact of the matter is that evil would not cease to exist if Satan were to be non-existent. Hence, numbers need not matter. When evil exists, the terms ‘lesser’ and ‘greater’ do not gain greater significance, for the world we live in would be evil even if only 1% of the total population (1 out of 10 people) are adversely affected by evil. Moreover, if only 1% of the total population is affected by evil, then there is a certain possibility for evil to increase.

Therefore, the question, “Would there be less evil in a world without Satan?” would neither debunk nor harm Historic Christianity.

Notes:

[1] Other theologians have posited various sources for sin. The “Anxiety of Finiteness” was proposed by Reinhold Niebuhr (1892-1971). The idea of “Existential Estrangement” was proposed by Paul Tillich (1886-1965), the “Economic Struggle” proposed by the Liberation Theology, and “Individualism and Competitiveness” as argued by Harrison Sacket Elliott (1882-1951).

 


Rajkumar Richard is passionate to strengthen the faith of fellow Christians, especially the young Christians. He has a Masters in Religion (Southern Evangelical Seminary, NC, USA) and Masters in Biology (School of Biological Sciences, Madurai Kamaraj University, India). He is a Christian blogger, itinerant speaker, social evangelist, and a mentor to young Christians.

Original Blog Source: http://bit.ly/2OKqCUp