This is part 2 of my ongoing series on Patrick Todd’s recently published book The Open Future: Why Future Contingents are All False (Oxford, 2021). You can find part 1 here. In chapter 2, Todd compares and contrasts “three models of the undetermined future” and proposes a unified semantics for the future tense. I argue… Read More »
In a previous post I presented the infamous grounding objection to Molinism. The problem stems from the fact that for Molinism God’s middle knowledge (MK) is supposed to be non-natural, i.e., not part of, entailed by, or grounded in God’s nature contingent, i.e., neither necessary nor impossible in the abstract metaphysical sense that I describe… Read More »
In my previous post, I discussed the grounding objection to Molinism and also briefly touched on another problem having to with divine aseity. In this post I want to try to cut to heart of the matter and show as simply and directly as I can that Molinism is necessarily false because it is internally… Read More »
This post has three parts: To begin, I will (§1) explain what Molinism is. I will then (§2) explain the infamous “grounding” objection to Molinism. I will argue that Molinism cannot give a positive answer to the grounding objection. The Molinist simply has to bite the bullet and admit a boatload of ungrounded contingent truths and/or… Read More »
In my previous post I contrasted four models of divine providence with respect to the retrospective and prospective problems of evil. Here’s another complementary way of looking at the problem of evil in terms of how each model tries to relieve some of the tension caused by evil by adjusting our understanding of the divine… Read More »
There are two sides to the problem of evil: God’s responsibility for evil God’s response to evil. (1) is retrospective; it has to do with God’s complicity in past occurrences of evil. (2) is prospective; it has to do with God’s ability to respond to evil moving forward—to eliminate evil, to bring good out of… Read More »
Vladimir Lossky (1903–1958) was, and still is, an influential Eastern Orthodox theologian. I recently read an English translation of his book Orthodox Theology: An Introduction (St. Vladimir’s Seminary Press, 1978) and was surprised to see several unambiguously clear endorsements of the idea that in creating free creatures, God has taken significant risks. That admission alone is… Read More »