FAQ: Doesn’t Arminianism lead to open theism? A: Open theists and Calvinists both think so, but classical Arminianism don’t think so. According to classical Arminianism, God knows the future exhaustively–as already settled in his own mind although…
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FAQ: Doesn’t Arminianism lead to open theism? A: Open theists and Calvinists both think so, but classical Arminianism don’t think so. According to classical Arminianism, God knows the future exhaustively–as already settled in his own mind although…
Something for Arminius Geeks By Dr. Roger Olson Our number is few and I’m not even sure I’m one. Here I use the word “geek” in a non-pejorative way—as someone peculiarly (to others) interested in…
Response to W. Stephen Gunter, Arminius and His Declaration of Sentiments and Keith D. Stanglin and Thomas H. McCall, Jacob Arminius: Theologian of Grace Roger E. Olson These two books are significant contributions to what I call the…
This post was written by SEA member Adam Omelianchuk specifically for SEA What exactly is the problem that Roger Olson has with Molinism? Answer: it collapses into determinism. But it isn’t clear what he means…
Dr. Roger Olson has repeatedly publicly objected to the doctrine of middle knowledge.[1] His basic objections are that middle knowledge amounts to determinism, makes God the author of sin and is a form of Calvinism…
[This post was taken from here, where comments can be made, and was originally a comment on this Roger Olson post.] Very nice essay, Roger. You’ve put your finger on a key internal tension within…
[This post was taken from here, where comments can be made.] One of the most basic impulses of Arminianism is that God is not the author of sin and evil—even indirectly. On this virtually everyone knowledgeable…
Please click on the link to view Andrew Loke, “Is the Saving Grace of God Resistible?” European Journal of Theology 22 (2013) 28-37. Here is the author’s summary: This article compares two influential accounts concerning…
This is the third video in a fantastic series of lectures by Dr. Keith Stanglin and Dr. Thomas McCall on who Jacob Arminius was, and what he believed. McCall and Stranglin wrote the book Jacob…
I just finished Dr. Olson’s book Against Calvinism (It is really difficult to find time to read when you have a one year old). In appendix 1, Dr. Olson goes over several attempts by Calvinists to protect God’s character despite their theology. One particular argument caught my eye: the use of middle knowledge.
Roger Olson explains:
Molinism… is the belief that God possesses “middle knowledge” — knowledge of what any creature would do freely in any possible set of circumstances. The creature may possess libertarian freedom — freedom not compatible with determinism and able to do other than it does — but God knows what he or she wold do with that ability in an conceivable situation. [Roger Olson, Against Calvinism, (Grand Rapids, Michigan: Zondervan, 2011), 184]
written by SEA member Roy Ingle Arminius has often been used by open theists to try to teach that he held to a form of open theism. When we read his Works we realize that…
I had previously listened to James White’s refutation of Molinism on the dividing line, but I just had a chance to listen to the full presentation on youtube. For the most part, it’s the same…
Middle knowledge is mostly an implication of the scriptural truths of God’s providential governance of the world and man’s choices. But there are some passages that do directly teach that God knows what we would…
Please click on the attachment to see Richard Coords’ post on Middle Knowledge.
The subject of God’s knowledge has been a seed bed of debate lately. Modern day Molinists believe that their system offers a middle-ground approach to theology, avoiding both Calvinism and Arminianism. One of my professors…
Molina, Arminus, Plaifere, Goad, and Wesley On Human Free-will, Divine Omniscience, and Middle Knowledge
From the Wesleyan Theological Journal
Barry E. Bryant
Upon first glance the title of this paper contains a strange mix of individuals, one or two of whom are perhaps more obscure than the others. What each has in common with the others is a vested interest in the issue of free-will. What they also have in common is the realization that arising from the doctrine of free-will is the paradox of omniscience.