The Freedom of the Will (Revised)

In a previous post, The Freedom of the Will (14 Nov 09), I wrote that 'compatibilism holds that both determinism and libertarianism are true'. However, I realise that this is not how compatibilism is philosophically defined.

To this end, I provide the philosophical definition of compatibilism and Carson's definition of compatibilism, followed by an evaluation of philosophical compatibilism and Carson's compatibilism.

The Philosophical Definition of Determinism (also known as Hard Determinism)

Determinism holds that we do not have free will.

The Philosophical Definition of Libertarianism

Libertarianism holds that we have free will with respect to a particular choice only if we are able to choose otherwise from how we actually choose.

The Philosophical Definition of Compatibilism (also known as Soft Determinism)

Compatibilism holds that we have free will with respect to a particular choice even if we are unable to choose otherwise from how we actually choose.

Carson's Definition of Compatibilism

The Bible as a whole, and sometimes in specific texts, presupposes or teaches that both of the following propositions are true:

1. God is absolutely sovereign, but his sovereignty never functions in such a way that human responsibility is curtailed, minimised, or mitigated.

2. Human beings are morally responsible creatures - they significantly choose, rebel, obey, believe, defy, make decisions, and so forth, and they are rightly held accountable for such actions; but this characteristic never functions so as to make God absolutely contingent.

In what follows, I shall argue that the Bible upholds the truth of both of these propositions simultaneously. The view that both of these propositions are true I shall call compatibilism. We could call this view anything we like, but for various historical reasons this seems like a good term to use. All I mean by it is that, so far as the Bible is concerned, the two propositions are taught and are mutually compatible.

- D. A. Carson, How Long, O Lord?

An Evaluation of Philosophical Compatibilism and Carson's Compatibilism

I wholeheartedly affirm both of the following propositions:

1. God is absolutely sovereign, but his sovereignty never functions in such a way that human responsibility is curtailed, minimised, or mitigated.

2. Human beings are morally responsible creatures - they significantly choose, rebel, obey, believe, defy, make decisions, and so forth, and they are rightly held accountable for such actions; but this characteristic never functions so as to make God absolutely contingent.

However, I also believe that Carson's compatibilism need not entail philosophical compatibilism.

That God is absolutely sovereign does not mean that we are unable to choose otherwise from how we actually choose. In fact, we are always able to choose otherwise from how we actually choose. By God's grace, we are always able to overcome temptation.

Whenever we fall to temptation, it is not because God has not given us the grace to overcome temptation. Rather, it is because we resist the grace which God has given us to overcome temptation.

"No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it." - 1 Corinthians 10:13 (NIV)

That God is absolutely sovereign means that He knows how we would actually choose in every possible situation in every possible world, and takes this into account in creating the best possible world out of all possible worlds.

In this way, we are responsible for what we would freely do in every possible situation in every possible world, and God is responsible for working all things (ie. what we would freely do in every possible situation in every possible world) 'for the good of those who love him, who have been called according to his purpose' (Romans 8:28, NIV) in this particular world - the best possible world out of all possible worlds.

Links: The Freedom of the Will (14 Nov 09), First and Second Causes (10 Jan 10), The Sufficiency of Christ (12 Feb 10)