Divine Providence: The Molinist Account (Cornell Studies in by Thomas P. Flint

By Thomas P. Flint

Thomas P. Flint develops and defends the assumption of divine windfall sketched by means of Luis de Molina, the sixteenth-century Jesuit theologian. The Molinist account of divine windfall reconciles claims lengthy regarded as incompatible: that God is the all-knowing governor of the universe and that particular freedom can be triumphant in basic terms in a universe freed from absolute determinism. The Molinist inspiration of heart wisdom holds that God understands, even though he has no keep watch over over, truths approximately how any one might freely decide to act in any state of affairs, whether the individual by no means encounters that scenario. Given such wisdom, God might be actually providential whereas leaving his creatures really loose. Divine windfall is via some distance the main distinctive and huge 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 such a lot influential modern critics, and exhibits its value to Christian perform. With specific originality and class, he applies Molinism to such features of windfall as prayer, prophecy, and the inspiration of papal infallibility, teasing out the complete variety of implications for standard Christianity.

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Additional info for Divine Providence: The Molinist Account (Cornell Studies in the Philosophy of Religion)

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But it seems evident to me that this should be a fallback position to which we retreat only if forced, much mentary school attempting to explain the apparent "failure" of some prayers along lines which I now recognize to be Molinist, lines which will be developed in Chapter so. I am fairly confident that none of these sisters had ever heard of Molina. 2 Robert M. Adams, "Middle Knowledge and the Problem of Evil," in Adams, The Virtue of Faith and Other Essays in Philosophical Theology (New York: Oxford University Press, 1987), p.

Indeed, it is hard [ 67 r- 68 11 An Explication of the Molinist Account to see how any creative act of will God might possibly have performed could fail to fall into one or the other of these categories. After all, the whole point of Maverick Molinism is not that counterfactuals of world-actualization lack truth values, but rather that their truth values are consequent upon God's creative action. Hence, it would seem that any such action must counterfactually imply either the truth or the falsity of any such counterfactual.

144-185, and Edward Wierenga, The Nature of God (Ithaca: Cornell University Press, 1989), pp. 166-201. " See "Eternity," in Thomas V. , The Concept of God (Oxford: Oxford University Press, 1987), pp. 219-252. The definition of eternity, which comes from The Consolation of Philosophy, book 5, prose 6, is discussed on pp. 220 - 224. pletely unlimited by the temporal dimension which to us seems so inexorable a part of life. As a simple and perfect being, it is argued, God must be totally free of the kinds of complexity and limitation that time imposes on our lives.

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