 |
| Versailles-trekearth |
Edited from
2003 The Problem of Evil: Anglican and Baptist Perspectives: MPhil thesis, Bangor University
Simon Blackburn defines determinism as follows:
The doctrine that every event has a cause. The usual explanation of this is that for every event, there is some antecedent state, related in such a way that it would break a law of nature for this antecedent state to exist yet the event not to happen. Blackburn (1996: 102).
In the case of human sin, John Calvin did not believe that God used hard determinism as in forcing or coercing human sin, and nor do I.
I agree that God can use human sin for the greater good, yet human beings have limited free will and freely sin by choice within a sinful nature.
Calvin stated concerning free will:
If freedom is opposed to coercion, I both acknowledge and consistently maintain that choice is free and I hold anyone who thinks otherwise to be a heretic. If, I say, it were called free in this sense of not being coerced nor forcibly moved by an external impulse, but moving of its own accord, I have no objection. Calvin (1543)(1996: 68).
Human beings in Calvin’s thinking were not forced by God to sin, but God as an infinite being had and used the power to use their sin for the greater good. So to say that God willed evil for the greater good means that God could use sinful actions of others in order to accomplish his divine purpose.
Calvin stated:
For we do not say that the wicked sin of necessity in such a way as to imply that they sin without wilful and deliberate evil intent. The necessity comes from the fact that God accomplishes his work, which is sure and steadfast, through them. At the same time, however, the will and purpose to do evil which dwells within them makes them liable to censure. But, it is said, they are driven and forced to this by God. Indeed, but in such a way that in a single deed the action of God is one thing and their own action is another. For they gratify their evil and wicked desires, but God turns this wickedness so as to bring his judgements (judgments) to execution. Calvin (1543)(1996: 37).
God could set up events in such a way that someone would freely choose to sin, but this is not done in such a way that God is forcing or hard determining one to do so.
I reason the problem of evil is, in large measure, a human problem. I believe in a human fall through sinful choice. God can still will, in a sense, that these sinful actions work for the greater good, but I do not believe in a Universe where God forces people to commit individual sin. People are sinful in nature as they are descendants of Adam. This inherited and sinful nature means people will freely choose to sin and God does not coerce them into doing so. He may provide situations where he knows that certain individuals will sin, but his motives in this are for the greater good. This is not the most satisfying doctrine I suppose, but Biblically and philosophically valid nonetheless. This concept will be discussed throughout my thesis.
God was not the antecedent (preceding cause) of sin in the sense of God coercing or forcing people to commit sinful acts. God does not use hard determinism to cause people to sin as if they were sinning by compulsion and not freely. However, it should be pointed out that in another more strictly philosophical sense, as God is sovereign over all events, he is the primary cause of evil and sin and he determines and allows human beings to freely sin as the secondary cause.
In that sense God is the antecedent of sin. However, God's motives remain pure in all that he wills.
 |
| Matin Serein, France-trekearth |
Edited from
2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter
John Calvin’s (1543)(1998) theology holds to a strong view on God’s sovereignty and to a limited view of human freedom.
In modern, but not Reformation era terms, Calvin could be considered a compatibilist and explains that those who committed wrong actions performed them willfully and deliberately. Calvin viewed God as working his good purposes through the evil conduct of people, but he pointed out that God’s motives in willing these deeds were pure while those who committed wrong had wicked motives. Calvin (1543)(1998: 37).
Calvin reasons that a person is not forced or coerced to believe in the gospel. Calvin (1543)(1996: 68).
He suggests outward human preaching ‘strikes only the ears’ while the inward instruction of the Holy Spirit is how a person is enlightened in Christ. Human preaching is valuable in that it works at times in conjunction with the Holy Spirit transforming individuals. Calvin (1543)(1996: 233).
There is a traditional Christian and Reformed concept and theology that the Holy Spirit is God and does the work that only God can do. The Holy Spirit works directly upon a human mind, in a sense remaking a person and creating a person after the image of Christ.
BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. http://www.ccel.org/ccel/calvin/institutes.html
CALVIN, JOHN (1540)(1973) Romans and Thessalonians, Translated by Ross Mackenzie, Grand Rapids, Wm. B. Eerdmans Publishing Company.
CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.
CALVIN, JOHN (1550)(1978) Concerning Scandals, Translated by John W. Fraser, Grand Rapids, William B. Eerdmans Publishing Company.
CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books.
CALVIN, JOHN (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House.
CALVIN, JOHN (1554)(1965) Genesis, Translated by John King, Edinburgh, The Banner of Truth Trust.
