Back from the Future: Divine Supercomprehension and Middle Knowledge as Ground for Retroactive Ontology (original) (raw)

2019, Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61.4

In this article, I attempt to solve a problem in Wolfhart Pannenberg’s eschatology, which is best understood as a retroactive ontology. Pannenberg argues that the future exerts a retroactive causal and determinative power over the present, though he also claims that said future does not yet concretely exist. The problem can be posed thus: How does a non-concrete future hold retroactive power over the concrete present? I argue that the doctrines of middle knowledge and supercomprehension formulated by the Spanish Jesuit theologian Luis de Molina, provide an adequate solution to this problem while still preserving both the retroactive power of the nonconcrete future as well as genuine human libertarian free choice.

Divine Foreknowledge, Time and Tense

If God’s omniscience entails knowing all things, including those that did not occur yet, how is it possible that humans act freely? This very much discussed old question had a sudden revival with Nelson Pike’s paper fifty years ago. In this paper we provide an analysis of the argument for “theological fatalism” under the light of some assumptions about the structure of time and the semantics of tensed sentences. We present, in particular, Prior-Thomason semantics for indeterminist time (second section). This semantics motivates the distinction between time of evaluation and perspective which, we argue, is required for the definition of an appropriate truth-predicate in the context of tensed discourse. Third section shows how the previous language and semantics can be used to formalise the argument for theological fatalism. The argument turns out to be valid and we argue that the only way left for a compatibilist solution makes essential use of the distinction between time of evaluation and perspective which was independently motivated in the previous section. We included an appendix with precise definitions and some examples. The first section explains the argument for theological fatalism.

The Problem of Aseity in Luis de Molina's Doctrine of Middle Knowledge

The concept of middle knowledge has enjoyed rising prominence among evangelical Christians as evidenced in the works of philosophers, theologians, and apologists such as William Lane Craig, Alvin Platinga, Thomas Flint, and others. Middle knowledge is an attempt to reconcile God’s sovereignty in predestination and human libertarian free will. This paper seeks to accurately describe the doctrine of middle knowledge as proposed by 16th Century Jesuit theologian Luis de Molina, and then proceed to suggest possible (poor word choice) problems with the doctrine.

Supervaluationism and the timeless solution to the foreknowledge problem

Scientia et Fides

If God knew I were going to write this paper, was I able to refrain from writing it this morning? One possible response to this question is that God's knowledge does not take place in time and therefore He does not properly fore-know. According to this response, God knows absolutely everything, it's just that He knows everything outside of time. The so-called timeless solution was one of the influential responses to the foreknowledge problem in classical Christian Theology. This solution, however, seemed to lose support in the recent debate. For example, Pike claims that "the doctrine of God's timelessness entered Christian Theology (only) because Platonic thought was stylish at the time" (Pike, 1970, 190) and Hasker (2001) catalogues this as one of the minor solutions to the problem. One possible source for this general attitude towards timelessness is the thought that the very idea of timelessness is incoherent. In this paper I argue that that the timeless solution to the foreknowledge problem is congenial with the supervaluationist theory of branching time and that this formal framework provides, in fact, a precise characterization of the timeless solution to the foreknowledge problem. The views presented in this paper are in line with those of Kretzmann and Stump (1981), Leftow (1991) and De Florio and Frigerio (2015).

God, fatalism, and temporal ontology

Religious Studies, 2009

Theological incompatibility arguments suggest God’s comprehensive foreknowledge is incompatible with human free will. Logical incompatibility arguments suggest a complete set of truths about the future is logically incompatible with human free will. Of the two, most think theological incompatibility is the more severe problem; but hardly anyone thinks either kind of argument presents a real threat to free will. I will argue, however, that sound theological and logical incompatibility arguments exist and that, in fact, logical incompatibly is the more severe problem. A deep analysis of the arguments will reveal that, to avoid a fatalist conclusion, we must reject bivalence and adopt a specific kind of temporal ontology (presentism), which also forces the theist to embrace open theism.

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