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| View that for every event that occurs, there are conditions prior to that event such that nothing else could have occured |
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1. Physical: "prior conditions" are physical (together with the laws of nature)
2. Theological: "prior conditions" are God's decrees |
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| In order to have the freedom necessary for responsible agency, one must have the ability to choose or act differently from the way the agent actually does |
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| Weakness of will. An occasion where a person fails to act in keeping with his own personal preferences or acts against them. |
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| A free act is one in which the agent is ultimately the originating source of the act itself |
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| An act if free if it is under the agent's own control, and it is under his own control if the act was appropriately caused by the right mental states prior to the act. |
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| must be in the control of the act itself |
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| The view that one is free to choose what one will believe |
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| that by means of which an effect is produced (one ball moving another) |
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| An event of kind K in circumstances of kind C occuring to an entity of kind E causes an event of kind Q. |
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| That for the sake of which an effect is produced. Telelogical goals, ends, purposes for which an event is done. |
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| Agent would have done otherwise had some other condition obtained |
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| An action or act of will is free if one could have acted or willed it otherwise |
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| Requires that an agent have a personal reason for acting before the act counts as a free one. |
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| Cases where the appropriate mental states do in face cause an event to take place but in an accidental way such that the event does not count as a real action |
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| If one has the ability to exert his power to do A, one also has the ability to refrain from exerting his power to do A. |
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| Classical Version of Compatibilism |
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Definition
An action is free if it accords with one's desires in the absence of external constraint.
Problem:addictions |
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| Hierarchial Version of Compatibalism |
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| An action if free if it is caused by the 1st order desire one wants to be effective |
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| A desire to "X." A desire to act in some way. |
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| A desire to desire to "X." A desire about a desire to act in some way. |
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| God's knowledge of what will come to pass is intrinsic to God's cognitive capacities. God merely conceives of all true propositions, including future ones. |
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| Something is contingent if and only if it could have been otherwise. Something is contingent if there is a possible world in which it could have been otherwise. |
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| The view that everything that happens does so necessarily and, therefore, we cannot do anything other than what we shall do. |
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| Knowledge of what will happen, based on God's creative decree |
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| Knowledge of what would happen, in various sets of circumstances |
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| Knowledge of all possibilities, knowledge of what could happen |
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| Something is necessary if and only if it could not have been otherwise. Something is necessary if and only if there is no possible world in which it could have been otherwise. |
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| An omniscient being knows all true propositions and believes no false ones. Knowing everything there is to know. |
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| God "sees" or perceives what will come to pass. God is outside time, God has an eternal viewpoint. |
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| 2 Models for Divine Omniscience |
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Definition
1. Conceptualist
2. Perceptualist |
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| An attempt to offer a possible explanation for God's permitting evil in the world. |
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| The existence of evil makes it difficult to believe in an all-powerful, wholly good God. |
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| A problem presented in terms that are widely shared by Christians and non-Christians alike. |
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| It is logically possible for God to create a world containing libertarian free creatures and guarantee the absence of evil. |
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| Intellectual Problem of Evil |
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Logical Version: Given that evil exists, belief in an all-powerful, wholly good God is irrational. It is logically impossible for such a God to exist.
Probabilistic:The existence of exessive amounts of evil makes it unlikely that an all-powerful, wholly good God exists. |
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| A problem presented in terms to which the Christian is commmitted. A problem internal to Christian belief. |
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| Pain and suffering that is the result of human actions. (Starvation in Africa as a result of gov't decisions) |
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| Pain and suffering that is not the result of human actions. (diseases, natural disasters) |
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| An attempt to explain God's actual reasons for permitting evil in the world. |
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| Salvation is available through appropriate response to God's general revelation. |
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| Persons who fail to attain salvation are annihilated, they cease to exist. |
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| People appropriate God's salvation only on the basis of Christ's work through explicit faith in Christ. |
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| People appropriate God's salvation only on the basis of Christ's work but not necessarily through explicit faith in Christ. |
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| Natural Consequence Model of Hell |
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| God permits persons to consign themselves to Hell primarily because this is what they choose (self-love). |
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| Only some human beings will participate in God's salvation. |
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| People appropriate God's salvation through a plurality of religous practices. |
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| Salvation is available only through appropriate response to God's special revelation. |
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| Retributive Model of Hell |
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Definition
| God consigns persons to Hell primarily because this is what they deserve for sinfullness. |
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| Reasons for Retributive Model of Hell |
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Definition
1. Maybe people in Hell continue to sin.
2. Perhaps the sin is not finite (rejecting God merits infinte punishment)
3. Natural Consequence Model |
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| Every Human being will partake of God's salvation |
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