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According to some versions of what I’ll call Augustinianism, God wills all things for his own glory. Call this principle, the Glory Principle (GP, hereafter). On a first read, the GP sounds perfectly pious; but, when we add that it includes God’s willing some proper subset of humans to hell, a non-insignificant subset of contemporary Christians strenuously object. I’ll call these objectors, Arminians. Now, Augustinians will say something like, “God’s willing some people to hell allows for his justice to be glorified.” There are of course many objections an Arminian could, and does, raise to the GP. One objection finds its root in Kant’s principle that we should never treat our fellow humans as a mere means to an end, rather than as an end in themselves. Call this principle, the Humanity Principle (HP, hereafter). It’s important to note that, for Kant, ‘human’ in the HP doesn’t mean only human persons like you and I, i.e., persons identical to or constituted by or associated with a human animal. It basically refers to beings that can engage in rational behavior and direct themselves toward ends of their choosing.
Now here’s the problem (or one way of putting it, at any rate). If God wills that some person S ends up in hell, and the end (purpose) of God’s so willing is his own glory, as the GP would have it, then, the objection goes, God has used S as a mere means to an end, and this is contrary to the HP. In what follows I want to push back against this objection. It will be my contention that this objection ultimately begs the questions against Augustinianism. (more…)
Here’s a worry. The claim that “Christ died for our sins” (I Cor. 15:3) is something on which virtually all Christians agree. Many think this claim is at the heart of the Christian faith. Suppose you think that Jesus died for your particular sins, which seems to be a fairly popular pre-theoretical view. Then, we might wonder how we can avoid (in a strong, libertarian sense) doing those specific sins. If we cannot, then it would seem that (one aspect of) the atonement rules out our having libertarian free will. Of course, this wouldn’t deal a knockout blow to the conjunction of Christianity and libertarian free will. It would mean, however, that Christians who affirm libertarian free will could not affirm that Jesus died for our particular sins. But, not only does it seem possible that Jesus did indeed die for our particular sins (and holding to libertarian free will would commit you to its necessary falsehood (in saying this I am assuming some modal moves that I don’t spell out here)), rejecting such a notion means rejecting what I take to be a fairly common and wide-spread belief, one which many Christians who hold to libertarian free will have also held. This would be, if not ad hoc, at least a previously unnoticed cost of “free will theism.” Let me flesh this out a bit. (more…)