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PaperclipPerfector  7mo ago (text post)   26627 thread views

Culture War Roundup for the week of March 25, 2024

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While the consensus is that God knows the future with 100% accuracy, there is not Christian theological consensus on predestination, election, or free will.

In the Evangelical tradition I grew up in the position I heard the most was that the Bible commands us to choose certain things, which means choice is possible. And that the Bible says God knows all things, including the future. Like most Evangelical theology, how to square that circle is left as an exercise for the reader.

The Calvinists, quite famously, believe God chooses who will be righteous and who will be damned from jump. We have no ability to choose salvation or damnation. Many Calvinists believe that we do have free will, but our choices are based on our desires and characters and God choose to give us particular desires and characters that will constrain the choices we have available.

The Catholic church teaches that we have the free will to either accept or reject the grace of God, and that when God predestined the course of history he left room for us to make decisions. He knows what decision we'll freely make in advance, of course.

C.S. Lewis described the intersection of our choices and God's predestination this way in Mere Christianity:

If you picture Time as a straight line along which we have to travel, then you must picture God as the whole page on which the line is drawn. We come to the parts of the line one by one: we have to leave A behind before we get to B, and cannot reach C until we leave B behind. God, from above or outside or all round, contains the whole line, and sees it all.

…

Everyone who believes in God at all believes that He knows what you and I are going to do tomorrow. But if He knows I am going to do so-and-so, how can I be free to do otherwise? Well, here once again, the difficulty comes from thinking that God is progressing along the Time-line like us: the only difference being that He can see ahead and we cannot. Well, if that were true, if God foresaw our acts, it would be very hard to understand how we could be free not to do them. But suppose God is outside and above the Time-line. In that case, what we call "tomorrow" is visible to Him in just the same way as what we call "today." All the days are "Now" for Him. He does not remember you doing things yesterday; He simply sees you doing them, because, though you have lost yesterday. He has not. He does not "foresee" you doing things tomorrow; He simply sees you doing them: because, though tomorrow is not yet there for you, it is for Him. You never supposed that your actions at this moment were any less free because God knows what you are doing. Well, He knows your tomorrow's actions in just the same way — because He is already in tomorrow and can simply watch you. In a sense, He does not know your action till you have done it: but then the moment at which you have done it is already "Now" for Him.

Oh, is it time for Time Travel Jesus discussion now? Awesome!

TLDR on the Lewis quote: God is omnipresent, and He is also omnichronal. Time is the specific arena within which we make our real choices with real consequences, even though from outside of time it looks like fate.

The Word, the Logos, the second person of the Trinity became a mortal chronal being. Does that mean that, in the thirty-two years He was Jesus of Nazareth who had not yet died, there was no Logos in Heaven? That seems absurd to me; one can no more separate the Persons of the Trinity than you can remove your shape from your body.

In my theological thought experiments, I model the Word as the perfectly accurate truth about God the Father, an infinitely complete and divine description, the only possible counterexample against Gödel’s incompleteness theorems. So the Son experiences time as one of Adam’s children for a time to bring the message that God is not an ineffable immaterial entity external to spacetime and abstracted from our merely human concerns; He walks with us and guides us in love, in concern for the poor and abused, because their suffering matters.

And then there’s the timeless sacrifice of the Jews’ Messiah for the sins of all mankind, the zero-point of history. It ripples back into the past as the sacrifice of countless animals by Iron Age and Bronze Age Hebrews, Shemites, and Noahics. It ripples into the future with the assurance that the debt is paid even though we haven’t yet committed the sin and earned its wages, entropy and death.

This is the Good News, as CS Lewis fictionalized it: “When a willing victim who had committed no treachery was killed in a traitor’s stead, the Stone Table would crack and Death itself would start working backward.” And if instead we consider time not a true dimension but rather a description of the order now present permanently winding down as potential energy becomes waste heat, He is the opposite of entropy, making all things new starting with His own corpse revived, rebuilt, and perfected.

Time Travel Jesus loved you from the foundation of the Earth.

Re: Catholics, well, I'm pretty sure it's messier than most people realize. There was a big controversy a couple hundred years between Jesuits and Dominicans a couple hundred years ago that was never actually settled (the pope just told them to stop talking about it) over how exactly human choice exists in combination with predestination. The Dominicans were basically Calvinists on this narrow issue, and that remains a viable option for Catholics today, if I understand rightly.

As a Calvinist, like you said, people choose things, just our choices are themselves based upon our own character, desires, etc. And I don't think that fallen humans will turn to God on our own.

Our agency matters, because God works through means, not apart from them.

Thanks for bringing a Calvinist perspective, since I was not confident I portrayed the Calvinist position right. Growing up my Dad always told me, "Son, beware the yeast of the Calvinists."

He also said that Arminians were Calvinists who flunked logic, though I never could figure out why. Every time I try to study Amrinianism they either seem to be agreeing with my perspective, or saying something completely incomprehensible to me.

Yeah, I think the default view in many places is basically Arminian, though probably with fewer moving parts (e.g. prevenient grace) than the original Arminian position would have had.

But I think a more predestinarian theology is clearly biblical.

I did remember the Jesuit versus Dominican bit, but looking up the details, one set of references says it's about free will, while another says it's about grace. The operation of grace would be different enough that the freedom of the will and personal agency isn't a problem.

"Is grace irresistible?" is a small difference, but even a small difference is enough:

The controversy between the orders began with a public disputation on grace held sometime around 1581 between representatives of the two orders, the Jesuits represented by Prudentius Montemayor and the Dominicans by Domingo Báñez, the confessor of St. Teresa of Avila. The disputation was heated and led Jesuit theologian Luis Molina to publish a work entitled Concordia in 1588. In his Concordia, Molina proposed a doctrine of scientia media, the “middle knowledge” of God. Scientia media concerns the ability of God to see future contingent events—not only things that will be, but every possible outcome based on the variability of human will. Molina argued that with perfect foreknowledge of how a person will respond in given circumstances, God gives grace accordingly. He thus does not cause us to perform deed A, but knowing that with the help of grace we would voluntarily perform deed A, makes this grace available subsequent to this knowledge, which in turn results in us performing deed A.

The Concordia was a controversial work. It quickly aroused the ire of the Dominicans, who claimed it violated several principles condemned by the Spanish Inquisition. The Dominican Báñez was asked to examine the question and stated that the Concordia did indeed contain condemned propositions.

Molina was offered the opportunity to clarify his work, which he did with several amendments attached as appendices. The book, now amended, began to circulate about Europe and was energetically championed by the Jesuits. But the Dominicans continued to object, specifically to the doctrine of scientia media. The teaching, they said, accorded too much to man’s free will. If scientia media were true, they argued, God’s decrees would be determined by man’s actions, since Molina argued that God gives grace based on what He knows men will do in given circumstances. Therefore, the Dominicans argued, man would be determining God.

Led by Báñez, the Dominicans proposed the idea of physical premotion as an alternative to scientia media. Physical premotion is the theory that God moves the will directly by the application of grace, which infallibly produces His intended result. Whereas the Molina’s theory was accused of extending too much to free will, the Jesuits accused Báñez of leaning too heavily upon grace, effectually negating free will. The Dominicans, however, replied even if grace moves the will, it does not do so in a way that negates its freedom; on the contrary, grace actualizes the will and makes it freer.

...By now (1600) the controversy had dragged on for 19 years and Luis Molina was dead. Pope Clement, still indecisive, ordered the matter to be discussed in his presence, as well as that of Cardinal Camillo Borghese (the future Pope Paul V) and various members of the commission and other notable theologians. The discussions dragged on for three years (1602-1605) with a total of sixty-eight separate meetings held in the pope’s presence. Clement had the matter talked to death—quite literally, as he died in 1605 before the discussions concluded. Seventeen more debates would be held in the presence of his successor, Paul V. By this time Domingo Báñez, as well, had died, and the orders were being represented by a new generation of thinkers.

At this point Paul V seems to have concluded the problem insoluble, at least at that time. In 1607 he issued a decree to the Dominicans and Jesuits allowing each to defend their respective doctrines but charged them to refrain from condemning the other. Beyond this, he ordered them to wait for a judgment from the Holy See on the matter, which, to this day, has never come. Besides the theological rupture, the pope was also concerned with repairing the bad feeling that had arisen between the orders and consequently forbid the publication of new works on efficacious grace, as he surmised these would only rekindle the intense passions that he hoped to extinguish. These rules remained in force for most of the 17th century.

Thanks for that context. It really clarifies the Catholic Church's stance on this matter.

I agree wholeheartedly with the Jesuit's "middle knowledge" and it's neat to see an argument that seems to be a direct precursor to Leibniz's "best of all possible worlds" theodicy.

It (assuming you are referring to the Jesuits) isn't the same as Liebniz's "best of all possible worlds" theodicy. Leibniz was working from the principle of sufficient reason, among other things, which the Jesuits would not affirm, as they would think (roughly speaking) that human choices are brute facts; there is no reason sufficient to explain the choice beyond the choice itself.

The Dominicans' position is more compatible with that, I suppose.

Jesuits would deny the principle of sufficient reason? That's remarkable to me. I don't know much about Jesuit theology, but I would have thought...I mean, our choices are not ontologically simple enough to be brute facts.

The connection I saw was to the idea that God can see all possible outcomes, and His providence moves events in such a way that the choices He can predict we will make work towards His greater plan while preserving free will. That seems to fit well with Leibniz's thought, especially from this section of his Monadology:

Now as there are an infinity of possible universes in the ideas of God, and but one of them can exist, there must be a sufficient reason for the choice of God which determines him to select one rather than another.

And this reason is to be found only in the fitness or in the degree of perfection which these worlds possess, each possible thing having the right to claim existence in proportion to the perfection which it involves

It seems to me that the Dominican's primary objection is that God structuring the universe around our choices puts God subservient to man's decisions, in a sense. Which I don't really agree with, but I can understand the objection.

That's remarkable to me.

It's entirely possible I'm wrong.

The connection I saw was to the idea that God can see all possible outcomes, and His providence moves events in such a way that the choices He can predict we will make work towards His greater plan while preserving free will. That seems to fit well with Leibniz's thought, especially from this section of his Monadology:

I think the key question here is what does "the choices He can predict we will make" mean? I can see two ways of construing that. Either, it could satisfy the principle of sufficient reason (that is, there exists some set things which together suffice to cause/make it the case that I make whatever choice I end up making), or a way that doesn't (in an undetermined-by-causation manner, we would make choices in any setting, and God happens to know this).

I don't think the Jesuits meant the first, because then the whole schema isn't really different from whatever other determinists would say. But the second does seem to deny the principle of sufficient reason to me. Am I wrong in that? I assume you prefer the second?

It seems to me that the Dominican's primary objection is that God structuring the universe around our choices puts God subservient to man's decisions, in a sense. Which I don't really agree with, but I can understand the objection.

Specifically, in the sense that God's will, even exhaustively stated, does not suffice to explain the state of the world, but would depend also upon man's decisions (known to God in his middle knowledge).

To be clear, I do think the state of the world depends on man's decisions, but I think that man's decisions are something that are adequately accounted for by God's providence, not something that there is some extra nondeterministic component in.

Do I misunderstand what you think anywhere?

If I had to choose I would say I prefer the second option you laid out, but I'm still not sure I understand the hypothetical Jesuit objection. I mean, nobody makes a choice (or at least not an important choice, such as, say, choosing to accept God's grace) without reasons for doing so. I'm not sure what a choice that is undetermined-by-causation would look like. Everything that comes into existence has a cause, that's Aquinas 101. Our choices are no different. Were (are?) the Jesuits not fans of Aquinas.

Both sides argued that Aquinas actually supported their position, if I remember correctly.

If you like, I can take the occasion to dig up the old Latin texts and see if I can find any especially clear passages.

But are you aware of what the term "libertarian free will" refers to?

Edit: I saw that you talked about libertarian free will in another comment; I'll talk about it there, instead.

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