By Thomas P. Flint
Thomas P. Flint develops and defends the assumption of divine windfall sketched through Luis de Molina, the sixteenth-century Jesuit theologian. The Molinist account of divine windfall reconciles claims lengthy considered incompatible: that God is the all-knowing governor of the universe and that particular freedom can be successful purely in a universe freed from absolute determinism. The Molinist thought of center wisdom holds that God understands, even though he has no regulate over, truths approximately how anybody could freely decide to act in any scenario, whether the individual by no means encounters that scenario. Given such wisdom, God may be actually providential whereas leaving his creatures surely loose. Divine windfall is by means of some distance the main designated and large presentation of the Molinist view ever written. center wisdom is hotly debated in philosophical theology, and the debate spills over into metaphysics and ethical philosophy besides. Flint ably defends the idea that opposed to its so much influential modern critics, and indicates its significance to Christian perform. With specific originality and class, he applies Molinism to such facets of windfall as prayer, prophecy, and the concept of papal infallibility, teasing out the whole diversity of implications for normal Christianity.
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Extra resources for Divine Providence: The Molinist Account (Cornell Studies in the Philosophy of Religion)
But if Vi is an (M)-action, then (M) turns out to be prevolitional, which the Maverick denies; on the other hand, if VI is a ... then — (M) turns out to be prevolitional, which the Maverick also denies. What, then, is the Maverick to say? That Vi is not a possible creative act of will? But this course also is not open, for we began by assuming that (M) is a counterfactual of world-actualization, which means that we began by assuming that VI is indeed a creative act of will within God's power. The Maverick, I think, has been corralled; the clear-thinking Molinist will insist that counterfactuals of world-actualization are not under God's control.
Are we to push them into the second moment, along with God's conditional creative act of will? Or are we to fashion yet another moment for them to inhabit? As with the dispute concerning culled and chosen worlds discussed in the last section, I find these reasons to retain Molina's picture of an undivided, single divine act of will to be telling, but less than demonstrative. Here, too, The Molinist Account of Providence [6 it seems to me, we ought to acknowledge that there are reasonable variations available within Molinism.
So, (2o) would be prevolitional as well. But, of course, the Maverick cannot accede to this, for (20) simply is (M), and the very essence of the Maverick's position is the claim that the truth of (M) is up to God. So it looks as though the Maverick must deny that Vi is an (M)-action. Could Vi be a —(M)-action? If it were, then (20 Vi —> Wi) would be true prevolitionally. Now, it seems to me that even the Maverick, being a Molinist, would agree that, if it weren't the case that WI would be actual were God to bring about Vi , then if God were to bring about VI, some world other than WI would be actual.
Divine Providence: The Molinist Account (Cornell Studies in the Philosophy of Religion) by Thomas P. Flint