I read through Wayne Grudem’s defense of voting for Trump the other day, and I thought I would use this as an occasion to articulate my own argument in favor of the “Never Trump” position that grants his assumption that a Clinton presidency is unacceptable. Grudem’s article is characteristically long and wide-ranging, yet his core argument is simple enough:
- Christians ought to vote for the candidate who is most likely to improve the country.
- The candidate who is most likely to improve the country is Donald Trump.
- Therefore, Christians ought to vote for Trump.
One of the virtues of Grudem’s argument is that he denies the “lesser of two evils” approach to voting that has become so prevalent in this election. This is a good thing, because no one should intentionally favor evil in any form. That would be to violate a first principle of practical reasoning: pursue the good and avoid what is evil. To act in favor of what one knows to be evil while believing that what one is doing is good, is to perform a senseless act. And if one doesn’t believe that what one is doing is good, then one is doing evil. So, the first premise on Grudem’s argument is on solid ground as far as practical reasoning goes, and it applies to everyone, not just Christians.
With all the recent discussion about whether there is some sort of eternal functional subordination (EFS) relation between the members of the Godhead, I thought I would post some thoughts in relation to one of the more philosophically sensitive articles that interacted with some of my previous work.
The work I refer to is “An Examination of Three Recent Philosophical Arguments against Hierarchy in the Immanent Trinity” by Phil Gons and Andy Naselli. There goal is to defend a view of authority and submission inherent in the Godhead that is analogous to the authority and submission which they take to be normative in Christian in marriage. They primarily interact with Thomas McCall’s challenge to their view (see chapter six of this book), a challenge I am sympathetic to, but will bypass so as to focus on my own questions.
Here’s a primer on physician-assisted suicide (PAS) and voluntary active euthanasia (VAE). Nothing I say here is meant to endorse anything that follows (though I am against both practices); rather, what is said here is to help the uninitiated get a better sense of the issues and polarities concerning arguments for and against PAS and VAE.
Richard Dawkins apologized (sort of) for his tweets concerning his recommendation to abort a fetus with Trisomy 21, or Down Syndrome. In response to someone who would be unsure what to do if she were carrying a fetus with Down Syndrome, Dawkins said, “Abort it and try again. It would be immoral to bring it into the world if you have the choice.” Needless to say a firestorm erupted. Some objected that such an action fundamentally disrespects the humanity of the people with Down Syndrome. Dawkins initially replied with another tweet referencing Jeremy Bentham’s famous contention, “The question is not ‘is it human?’ but ‘can it SUFFER?’” Then others claimed that fetus’ can feel pain (at 20 weeks) to which he replied that if that matters, we should all be vegans. People didn’t understand what he meant, so an apology was written for not expressing himself very clearly.
Greg Welty did me the favor of taking time to respond to my post in which I criticized his objection to Plantinga’s free will defense (FWD). He did a fine job too, and I learned a lot from him (maybe not enough), but some worries remain. First, a summary of his view, and then my response to it.
Assuming that wills go with natures (that is, dyotheletism is true), and that the Son of God took on a human nature in his incarnation, it follows that the human nature Christ took on in the actual world had a created will that was not corrupted by sin. As far creaturely essences go Christ’s nature satisfies Plantinga’s analysis: Jesus’s human essence is identical with the set of properties essential to anyone who takes on that particular created human nature. He writes, “There are world-indexed propositions about the human-willed choices made by any person who has that created human nature, and the set of these just is the essence.” Thus, it follows that there is a creaturely essence that is instantiated by the uncreated person of Christ that is not subject to transworld depravity; therefore, Plantinga’s FWD fails. The defense given by Omelianchuk [sans the c – yes my name is crazy, and yes I hate referring to myself in third person] works only if wills go with persons, which would be to affirm monotheletism. The upshot is that I, along with Plantinga, face a dilemma: either give up the FWD or conflict with orthodoxy.
By now you have heard the SCOTUS ruling regarding Burwell v. Hobby Lobby, that compelling employers to pay for certain forms of contraception is burdensome to their religious liberty. When outlining these burdens, Justice Alito said, “It [the HHS mandate] requires the Hahns and Greens to engage in conduct that seriously violates their sincere religious belief that life begins at conception.” The problem I’ve had all along with this case is that I fail to see how life beginning at conception is a “religious belief.” What makes it religious? Nothing as far as I can tell. No biblical text, or major creed, or longstanding sacred practice claims as much (the Bible recognizes that we exist before birth, but it does not say we exist at conception). You don’t even find this sort of thing in “statements of faith” save the Catholic Catechism, and the plaintiffs were not Catholic. If anything, whether or not life begins at conception is empirically determined. Why, then, is it counted as a religious belief?
Of course, there is more to it than just the beginning of human existence. For the plaintiffs, the belief that human life begins at conception implies that human life has moral status and should not be killed unless there is a good reason for doing so. Thus, we have a conjunction of beliefs at issue in this case: (1) human life begins at conception, and (2) human life has moral status. But the second one is no more religious than the first: one can reasonably hold it without being religious. There is even a third implied belief: killing early-stage human beings by virtue of birth control that is possibly abortifacient isn’t justifiable. Religious teaching may be the most relevant here, but like the other three beliefs, it need not be.
The Hobbly Lobby case is seen as a victory for religious liberty, and it surely is. But I doubt that it is a victory for the pro-life movement, because its key premises are judged merely to be “sincerely held religious beliefs,” which in the eyes of law at least, are beliefs that cannot be rationally supported. If they could, then we wouldn’t need to appeal to religion to prop them up.
What exactly is the problem that Roger Olson has with Molinism? Answer: it collapses into determinism. But it isn’t clear what he means by “determinism.” His concept is ambiguous, and he seems to acknowledge this when he says, “if middle knowledge does not imply determinism, it does convey that [our] lives are predetermined.” So there seems to be two senses of what he means for something to be (pre)determined: one is with respect to being causally necessitated to act; the second is with respect to being fated to act according to some preordained plan. In Olson’s mind, the distinction makes no difference, because both senses are sufficient for what he finds problematic with middle knowledge: God is able to use it to render our actions certain. Once God does that, he says, “then determinism is at the door if not in the living room and that is inconsistent with Arminianism’s basic impulses.”
How should Molinists reply? First, they should deny that middle knowledge entails both causal determinism and theological fatalism. Second, they should argue that the property of being rendered certain is not problematic if the objects of God’s knowledge, that is, the propositions about what free creatures would do in various worlds, are grounded by what free creatures would do. Third, they should maintain that God’s use of middle knowledge is benevolent, because God is benevolent. Let us turn to the first matter.