Soeteriological Drama: My Version of Free Will Defense

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Mother T.

The Free Will Defense is offered by Christian apologists as an answer to any sort of atheist argument such as the problem of pain or the problem of evil. The argument runs something like: God values free will because "he" ("she"?) doesn't want robots. The problelm with this approach is that it often stops short in analysis as to why free will would be a higher value than anything else. This leaves the atheist in a position of arguing any number of pains and evil deeds and then charging that God had to know these things would happen, thus God must be cruel for creating anyting at all knowing the total absolute pain (which usually includes hell in most atheist arguments) would result from creation.

The apologetists answers usually fail to satisfy the atheist, because in their minds noting can outweight the actual inflicting of pain. Sometimes atheists evoke omnipotence and play it off against the value of free will, making the assumption that an "all powerful God" could do anything, thus God should be abel to cancel any sort of moral debt, make sin beyound our natures, create a pain free universe, and surely if God were all loving, God would have done so.

The better twist on the free will defense would be to start from a different position. We should start with the basis for creation, in so far as we can understand it, and then to show how the logical and non self contradictory requirements of the logic of creation require free will. What is usually missing or not pointed out is the necessity of free will in the making of mmoral choices. This is the step that atheists and Christian apologists alike sometimes overlook; that it is absolutley essential in a non-self contradictory way, that humanity have free will. Thus, free will must out weight any other value. At that point, since it is a matter of self contradiction, omnipotence cannot be played off against free will, because God's omnipotence does not allow God to dispense with Free will!

Before moving to the argument I want to make it clear that I deal with two seperate issues: the problem of pain (not a moral issue--tarnados and disesases and the like) becasue it doesn't invovle human choice. Pain, inflicted by accident and nature is not a moral issue, because it invovles no choices. Thus I will not deal with that here. I am only concerned in this argument with the the problem of evil that is, the problem of moral choice. The free will defense cannot apply to makes where the will does not apply.

Basic assumptions

There are three basic assumptions that are hidden, or perhaps not so obivioius, but nevertheless must be dealt with here.

(1) The assumption that God wants a "moral universe" and that this value outweighs all others.

The idea that God wants a moral universe I take from my basic view of God and morality. Following in the footsteps of Joseph Fletcher (Situation Ethics) I assume that love is the background of the moral universe (this is also an Augustinian view). I also assume that there is a deeply ontological connection between love and Being. Axiomatically, in my view point, love is the basic impitus of Being itself. Thus, it seems reasonable to me that, if morality is an upshot of love, or if love motivates moral behavior, then the creation of a moral universe is essential.

(2) that internal "seeking" leads to greater internalization of values than forced compliance or complainance that would be the result of intimindation.

That's a pretty fair assumption. We all know that people will a lot more to achieve a goal they truely beileve in than one they merely feel forced or obligated to follow but couldn't care less about.

(3)the the drama or the big mystery is the only way to accomplish that end.

The pursuit of the value system becomes a search of the heart for ultaimte meaning,that ensures that people continue to seek it until it has been fully internatlized.

The argument would look like this:

(1)God's purpose in creation: to create a Moral Universe, that is one in which free moral agents willingly choose the Good.

(2) Moral choice requires absolutely that choice be free (thus free will is necessitated).

(3) Allowence of free chioces requires the risk that the chooser will make evil chioces

(4)The possiblity of evil choices is a risk God must run, thus the value of free outweighs all other considerations, since without there would be no moral universe and the purpsoe of creation would be thwarted.

This leaves the atheist in the position of demanding to know why God doesn't just tell everyone that he's there, and that he requires moral behavior, and what that entials. Thus there would be no mystery and people would be much less inclinded to sin.

This is the point where Soteriological Drama figures into it.
Argument on Soteriological Drama:

(5) Life is a "Drama" not for the sake of entertainment, but in the sense that a dramatic tention exists between our ordinary observations of life on a daily basis, and the ultiamte goals, ends and puroses for which we are on this earth.

(6) Clearly God wants us to seek on a level other than the obvious, daily, demonstrative level or he would have made the situation more plain to us

(7) We can assume that the reason for the "big mystery" is the internalization of choices. If God appeared to the world in open objective fashion and laid down the rules, we would probalby all try to follow them, but we would not want to follow them. Thus our obedience would be lip service and not from teh heart.

(8) therefore, God wants a heart felt response which is internatilized value system that comes through the search for existential answers; that search is phenomenological; intetrsubective, internal, not amienable to ordinary demonstrative evidence.

In other words, we are part of a great drama and our actions and our dilemmas and our choices are all part of the way we resond to the situation as characters in a drama.


One might object that this couldn't outweigh babies dying or the horrors of war or the all the countless injustices and outrages that must be allowed and that permiate human history. It may seem at frist glance that free will is petty compared to human suffering. But I am acvocating free will for the sake any sort of pleasure or imagined moral victory that acures from having free will, it's a totally pragmatic issue; that internatlizing the value of the good requires that one choose to do so, and free will is essential if choice is required. Thus it is not a caprecious or selfish defense of free will, not a matter of chossing our advantage or our pleasure over that of dynig babies, but of choosing the key to saving the babbies in the long run,and to understanding why we want to save them, and to care about saving them, and to actually choosing their saving over our own good.

In deciding what values outweigh other values we have to be clear about our decision making paradigm. From a utilitarian standpoint the detemrinate of lexically ordered values would be utility, what is the greatest good for the greatest number? This would be detemrined by means of outcome, what is the fianl tally sheet in terms of pleausre over pain to the greatest agrigate? But why that be the value system we decide by? It's just one value system and much has been written about the bancrupcy of conseuqnetialist ethics. If one uses a deontolgoical standard it might be a different thing to consider the lexically ordered values. Free will predominates becaue it allows internalization of the good. The good is the key to any moral value system. This could be justified on both deontolgoical and teleolgoical premises.

My own moral decision making paradigm is deontological, because I believe that teleolgoical ethics reduces morality to the decision making of a ledger sheet and forces the indiviudal to do immoral things in the name of "the greatest good for the greatest number." I find most atheists are utilitarians so this will make no sense to them. They can't help but think of the greatest good/greatest number as the ultaimte adage, and deontology as empty duty with no logic to it. But that is not the case. Deontology is not just rule keeping, it is also duty oriented ethics. The duty that we must internalize is that utlaitme duty that love demands of any action. Robots don't love. One must freely choose to give up self and make a selfless act in order to act from Love. Thus we cannot have a loved oreitned ethics, or we cannot have love as the background of the moral universe without free will, because love involves the will.

The choice of free will at the expense of coutnless lives and ultold suffering cannot be an easy thing, but it is essential and can be justified from eihter deontolgoical or teleogical persective. Although I think the deontologcial makes more sense. From the teleological stand point, free will ultiamtely leads to the greatest good for the greatest number because in the long run it assumes us that one is willing to die for the other, or sacrafice for the other, or live for the other. That is essential to promoiting a good beyond ourselves. The individual sacrfices for the good fo the whole, very utilitarian. It is also deontolgocially justifiable since duty would tell us that we must give of ourselves for the good of the other.

Thus anyway you slice it free will outweighs all other concerns because it makes avaible the values of the good and of love. Free will is the key to ultiamtely saving the babbies, and saving them because we care about them, a triumph of the heart, not just action from wrote. It's internalization of a value system without which other and greater injustices could be foisted upon an unsuspecting humanity that has not been tought to choose to lay down one's own life for the other.

Objection 2: questions
(from "UCOA" On CARM boards (atheism)


In addition, there is no explanation of why god randomly decided to make a "moral universe".

Why do you describe the decision as random? Of course all of this is second guessing God, so the real answer is "I don't know, duh" But far be it form me to give-up without an opinion. My opine as to why God would create moral universe:

to understand this you must understand my view of God, and that will take some doing. I'll try to just put it in a nut shell. In my view love is the background of the moral universe. The essence of "the good" or of what is moral is that which conforms to "lug." But love in the apogee sense, the will to the good of the other. I do not believe that that this is just derived arbitrarily, but is the outpouring of the wellspring of God's character. God is love, thus love is the background of the moral universe because God is the background of the moral universe.

Now I also describe God as "being itself." Meaning God is the foundation of all that is. I see a connection between love and being. Both are positive and giving and turning on in the face of nothingness, which is negativity. To say that another way, if we think of nothingness as a big drain pipe, it is threatening to **** all that exits into it. Being is the power to resist nothingness, being the stopper in the great cosmic drain pipe of non existence.

The act of bestowing being upon the beings is the nature of God because God is being. Those the two things God does because that's what he is, he "BES" (um, exists) and he gives out being bestowing it upon other beings. This is connected to love which also gives out and bestows. So being and love are connected, thus the moral universe is an outgrowth of the nature of God as giving and bestowing and being and loving.

Thus the question isnt really answered. Why does god allow/create evil? To create a "moral universe". Why? The only answer that is given is, because he wants to. Putting it together, Why does god allow/create evil? Because he wants to?

In a nut shell, God allows evil as an inherent risk in allowing moral agency. (the reason for which is given above).

There is a big difference in doing something and allowing it to be done. God does not create evil, he allows the risk of evil to be run by the beings, because that risk is required to have free moral agency. The answer is not "because he wants to" the answer is because he wants free moral agency so that free moral agents will internatize the values of love. To have free moral agency he must allow them to:

(1)run the risk of evil choices

(2) live in a real world where hurt is part of the dice throw.


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