Author/Scholar Index: Calvinist

Scot McKnight–Taking It to the Neo-Reformed

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Distinguished NT scholar and non-Calvinist, Scot McKnight, has been blogging about the most troubling element of the Calvinist resurgence, which he labels “the neo-Reformed”. Here are links to his first and second posts: http://blog.beliefnet.com/jesuscreed/2009/02/who-are-the-neoreformed.html http://blog.beliefnet.com/jesuscreed/2009/02/who-are-the-neoreformed-2.html…

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For the Sins of the Whole World

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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

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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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Critique of Edwards

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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

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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

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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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Desire Isn’t Good Enough

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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 Responsibility

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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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Edwards on Action

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Outline of Edwards’ arguments in part V.II

  1. Arminians say that without self-determining power, we have no power of action, acts are not our own, and we must be passive.
  2. This isn’t the way people use “action” in common speech.
  3. Used this way action is either causeless or an infinite regression of causes.
  4. When we speak of a first cause, if nothing causes something, nothing could prevent it, so therefore it is necessary.
  5. The common notion of action is the effects of the will.
  6. Arminians think of action as self-determination, because the motion of our bodies is caused by our wills – so they assume the same applies to the motion of our wills.

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