Recent Articles

Freedom of the Will (Part Two)

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In their book Why I am not an Arminian, Peterson and Williams writes, “That God sovereignly superintends and controls all things and that human beings are responsible for their choices and actions is repeatedly taught and demonstrated throughout the biblical record. God is sovereignly active in every moment.

“Yet that sovereign agency does not annul or limit human responsibility. Conversely, human agency is affirmed. We are not automatons. Human actions are not coerced or programmed at every moment by mysterious forces such that we wact contrary to our natures and desires. Yet this human freedom does not negate or limit God’s agency” (emphases mine).1

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Freedom of the Will (Part One)

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In his blogpost on The Absolute Sovereignty of God, John Piper recalls a time in seminary when his notion of free will was challenged. According to Piper, this experience was one of “two experiences in…

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I John 5:11-12; A devotional

, posted by Martin Glynn

And this is the testimony: God has given us eternal life, and this life is in his Son. He who has the Son has life; he who does not have the Son of God does…

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The Sin-Bearer: Free at Last!

, posted by Godismyjudge

This post is an excerpt from the book review of John Owen’s Death of Death in the Death of Christ. Without question, one of Owen’s favorite themes in the atonement is that of Christ as…

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For the Sins of the Whole World

, posted by Godismyjudge

This post is an excerpt from the book review of Death of Death in the Death of Christ.

I plan on 1) presenting the passages that teach Christ died for the world, 2) presenting my argument for unlimited atonement, 3) explaining 1 John 2:1-2, 4) going into some detail on the word “world”, and 5) addressing John Owen’s counter definition.

The Text

The New Testament has 10 passages which teach Christ died for the world. 1 John 2:1-2 is one of them.

1My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:2And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

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All Means All

, posted by Godismyjudge

This post is an excerpt from the book review of John Owen’s Death of Death in the Death of Christ. What else would all mean? Just kidding. While Arminians are aware that all can be…

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John MacArthur Libels Arminianism as Semi-Pelagianism

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John MacArthur, speaking to hundreds of pastors at the 2008 Together for the Gospel (T4G) conference, in his message entitled, “The Sinner Neither Able Nor Willing,” said, “The contemporary idea today is that there’s some…

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I John 5:9-10;A Devotional

, posted by Martin Glynn

If we accept human testimony, then God’s testimony should be greater, since God’s testimony is what testifies to His Son. Those believing in the Son of God have this testimony through Him, but those who…

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Friday Files: Martin Glynn

, posted by Godismyjudge

In Martin Glynn’s critique of the Articles of the Remonstrants, he provides a brief and helpful historical introduction and then dissects each of the five articles. Glynn notes the two surprises in the pile: article…

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Critique of Edwards

, posted by Godismyjudge

This article is a brief critique of Jonathan Edwards’ views on the will and freedom. I won’t be presenting the alternative view, LFW, nor will I attempt to demonstrate the logical outcomes of Edwards’ view (i.e. God is the author of sin, God’s offer is insincere…). Instead I will just be looking at the internal consistency of Edwards’ view. I really think that the more people understand Edwards, the less they will agree with him.

Brief Outline of Edwards’ view of Freedom

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Causeless Cause or Infinite Regression of Causes

, posted by Godismyjudge

Brief Outline of Edwards’ Arguments in Part II of Freedom of the Will
Edwards attacks LFW in two broad categories: causation and divine foreknowledge. Under causation, Edwards argues that LFW either leads to an infinite regression of causes or is an action without a cause. Edwards then argues that actions without causes are absurd because: 1) they would violate the common sense idea that nothing ever comes to pass without a cause, 2) then we wouldn’t be able to reason from cause to effect, 3) all proof of God’s existence is taken away, and 4) actions produced by a causeless cause would be both random and irrational, and therefore not a basis of moral accountability.

Infinite Regression of Causes or Causeless

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Edwards’ Arguments against Libertarian Free Will Based on Divine Foreknowledge

, posted by Godismyjudge

In part 2 section 12, Edwards attempts three demonstrations of the incompatibility of LFW and God’s foreknowledge: 1) based on the connection between foreknowledge and the event, 2) based on the impossibility of knowing things without evidence and 3) based on knowing a contingent event with certainty.

The Connection between Foreknowledge and the Event
Edwards’ Argument:
P1: Things in the past are now necessary
P2: In the past, God infallibly foreknew our future choices
C1: therefore, God’s foreknowledge of our future choices is now necessary
P3: if something necessary is infallibly connected with something else, that something else is also necessary
P4: God’s necessary foreknowledge is infallibly connected with our future choices
C2: therefore, our future choices are necessary

My Response

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Commands and Invitations for the Impossible

, posted by Godismyjudge

Outline of Edwards’ Arguments in Part III.IV Commands inconsistent with LFW God commands the acts of the will, not the acts of the body executing the will’s commands. If there’s a sequence of acts of…

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Desire Isn’t Good Enough

, posted by Godismyjudge

Outline of Edwards’ arguments in part III.V Some falsely argue we can’t perform our spiritual duties, but desire these things, so they are excusable. This entails the contradiction that we are inclined and disinclined to…

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Edwards on Habits

, posted by Godismyjudge

Background – LFW and responsibility

Under LFW, we are the causal source of our choices (i.e. nothing causally predetermines our choices); we are responsible for our choices. There’s nowhere else to go to. We can’t back track to something else – we are responsible. Under CFW, since our actions are causally predetermined, we can trace back the cause of our actions to something outside of us. Thus, we keep searching for the source of our actions to find out what’s ultimately responsible. When Calvinists say God is the ultimate source, we say they make God ultimately responsible for sin. Even if God establishes a system in which only secondary causes get punished and the primary cause does not (as Calvinists suppose), that doesn’t change the fact that God is ultimately responsible for sin. The issue isn’t one of God’s power or sovereignty, it’s a matter of His goodness and holiness.

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Edwards on Responsibility

, posted by Godismyjudge

Outline of Edwards Arguments in part V.I Arminians say if something causally predetermines our choices, we are not responsible. But responsibility is not the cause of choices, it’s in the nature of choices If responsibility…

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