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John Sanders (1998) writes that in incompatibilism it is believed genetic or environmental factors are not ignored in the process of human actions,[1] but it is thought a human being could always have done otherwise in any given situation.[2] Sanders explains that general sovereignty is a concept in contrast to a Calvinistic specific sovereignty[3] that has God allowing general structures to be set up by which human significant freedom and resulting choices allows persons to input on how things turn out.[4] With general sovereignty, God takes risks in governing the world,[5] but he does not take risks with the concept of specific sovereignty.[6] Sanders deduces here that when God wants to bring about human acts within the general sovereignty framework he persuades people, whereas Sanders views specific sovereignty as using hard determinism to force people to commit acts.[7]
Bruce Reichenbach (1986) explains that the sovereign cannot compel his subjects to freely follow him.[8] This understanding would be held by Feinberg,[9] and in general terms, accepted by most scholars that hold to theistic compatibilism within a Reformed tradition.
This would
philosophically contrast soft determinism from hard determinism; compatibilism not
allowing for force or coercion in regard to significantly free thoughts, acts
and actions including human chose in regard to everlasting destiny as secondary
causes, as God is primary cause.
FEINBERG,
JOHN.S. (1986) Predestination and Free
Will, in David Basinger and Randall Basinger (eds.), Downers Grove,
Illinois, InterVarsity Press.
FEINBERG,
JOHN.S. (1994) The Many Faces of Evil,
Grand Rapids, Zondervan Publishing
House.
FEINBERG,
JOHN.S. (2001) No One Like Him, John
S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.
REICHENBACH,
BRUCE (1986) Predestination and Free Will,
Downers Grove, Illinois, InterVarsity Press.
SANDERS, JOHN
(1998) The God Who Risks, Downers Grove, Illinois, InterVarsity Press.
SANDERS, JOHN
(2003) ‘Open Theism: A Radical Revision or Minuscule Modification of
Arminianism?’, in Wesleyan Theological Journal, Volume 38, Number 2, Fall, pp.
69-102. Wilmore, Kentucky, Asbury
College.
[2] Sanders (1998: 221). That would be significant freedom for
incompatibilism.
[3] Sanders (1998: 212).
[4] Sanders (1998: 213).
[6] Sanders (1998: 213-214).
[7] Sanders (1998: 214).
[8] Reichenbach (1986: 105).
[9] Feinberg, would
deny that God would force persons to commit acts, instead it is God’s sovereign
plan that certain unconstrained actions should occur. Feinberg (2001: 637).
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