MODE OF DIVINE KNOWLEDGE IN REFORMATION ARMINIANISM AND OPEN THEISM, THE

Journal of the Evangelical Theological Society, Sep 2004 by Studebaker, Steven M

3 Robert E. Picirilli, "An Arminian Response to John Sanders's The God who Risks: A Theology of Providence," JETS 44 (2001) 471.

4 Pinnock, Most Moved Mover 106, 143, and 149.

5 Picirilli, "Foreknowledge, Freedom, and the Future," JBTS 43 (2000) 259-71 and "An Arminian Response to Sanders" 467-91.

6 Picirilli, "Foreknowledge, Freedom, and the Future" 259-71 and "An Arminian Response to Sanders" 467-91. However, it is surprising that in his attempt to portray his views in continuity with Arminius's theology he does not utilize middle knowledge to reconcile divine providence and foreknowledge with human libertarian freedom, as did Arminius. For Arminius's use of middle knowledge, see The Works of Arminius: The London Edition (3 vols.; trans. James Nichols and William Nichols; vol. 1 1825, vol. 2 1828, vol. 3 1875; reprint with an introduction by Carl Bangs, Grand Rapids: Baker, 1996) 1.653-54 and 2.120, 122, 124, 342, and 719. For scholarship on Arminius's use of middle knowledge, see Barry Bryant, "Molina, Arminius, Plaifere, Goad, and Wesley on Human Free Will, Divine Omniscience, and Middle Knowledge," Wesleyan Theological Journal 27 (1992) 93-103; Eef Dekker, "Was Arminius a Molinist?" Sixteenth Century Journal 27 (1996) 337-52; Richard A. Muller, God, Creation, and Providence in the Thought of Jacob Arminius (Grand Rapids: Baker, 1991) 154-63; and William G. Witt, "Creation, Redemption, and Grace in the Theology of Jacob Arminius" (Ph.D. diss., University of Notre Dame, 1993).

7 According to Picirilli, these doctrines are "that guilt, condemnation, and depravity passed to the whole human race by means of Adam's sin; total depravity; the absolute sovereignty of God; salvation by grace through faith, not of works; that Christ's atoning death was penal satisfaction for sin; that both his penal death and active obedience are imputed to believers; and that apostasy can occur by retraction of faith only, without remedy" ("Foreknowledge, Freedom, and the Future" 259).

8 Ibid. 271.

9 Ibid. 262 and Picirilli, "An Arminian Response to Sanders" 474.

10 However, it must be noted that Picirilli also allows for instances of necessity. At times and based on predetermination, God may act in such a way that it necessitates particular events (Picirilli, "Foreknowledge, Freedom, and the Future" 262-63).

11 Picirilli, "An Arminian Response to Sanders" 477. Picirilli uses several additional examples to illustrate the subsequence of God's knowledge to the actual occurrence of the historical event. He refers to a woman seeking guidance on the selection of a suitable husband. Regarding her selection of a husband, Picirilli argues that, "God's knowledge of what the young lady will do is logically dependent on her choice, not vice-versa" (Picirilli, "An Arminian Response to Sanders" 477; Picirilli is interacting with Sanders's earlier use of the woman seeking divine guidance in the selection of a husband; sec Sanders, The God who Risks 204). Thus, the mode of divine knowledge or the way that God knows an event contingent on libertarian freedom is consequential and historical, because it follows or is the consequence of the event known.