On Free Will

“God created things which had free will. That means creatures which can go either wrong or right. Some people think they can imagine a creature which was free but had no possibility of going wrong; I cannot. If a thing is free to be good it is also free to be bad. And free will is what has made evil possible. Why, then, did God give them free will? Because free will though it makes evil possible, is also the only thing that makes possible any love or goodness or joy worth having. A world of automata–of creatures that worked like machines–would hardly be worth creating. The happiness which God designs for His higher creatures is the happiness of being freely, voluntarily united to Him and to each other in an ecstasy of love and delight compared with which the most rapturous love between a man and a woman on this earth is mere milk and water. And for that they must be free.

Of course God knew what would happen if they used their freedom the wrong way: apparently He thought it worth the risk. Perhaps we feel inclined to disagree with Him. But there is a difficulty about disagreeing with God. He is the source from which all your reasoning power comes: you could not be right and He wrong any more than a stream can rise higher than its own source. When you are arguing against Him you are arguing against the very power that makes you able to argue at all: it is like cutting off the branch you are sitting on. If God thinks this state of war in the universe a price worth paying for free will–that is, for making a live world in which creatures can do real good or harm and something of real importance can happen, instead of a toy world which only moves when He pulls the strings–then we may take it it is worth paying.

When we have understood about free will, we shall see how silly it is to ask, as somebody once asked me: “Why did God make a creature of such rotten stuff that it went wrong?” The better stuff a creature is made of–the cleverer and stronger and freer it is–then the better it will be if it goes right, but also the worse it will be if it goes wrong. A cow cannot be very good or very bad; a dog can be both better and worse; a child better and worse still; an ordinary man, still more so; a man of genius, still more so; a superhuman spirit best–or worst–of all.”

C.S. Lewis, from Mere Christianity

Rock Of Ages

Rock of Ages, cleft for me,
Let me hide myself in Thee;
Let the water and the blood,
From Thy wounded side which flowed,
Be of sin the double cure,
Save from wrath and make me pure.

Not the labor of my hands
Can fulfill Thy law’s demands;
Could my zeal no respite know,
Could my tears forever flow,
All for sin could not atone;
Thou must save, and Thou alone.

Nothing in my hand I bring,
Simply to Thy cross I cling;
Naked, come to Thee for dress;
Helpless, look to Thee for grace;
Foul, I to the fountain fly;
Wash me, Savior, or I die.

While I draw this fleeting breath,
When my eyes shall close in death,
When I rise to worlds unknown,
And behold Thee on Thy throne,
Rock of Ages, cleft for me,
Let me hide myself in Thee.

--Augustus Toplady

The Eternal Counsel And The Sovereignty Of God

At the beginning of time, the eternal counsel of the trinity meets to plan and discuss the creation of the world and those that will inhabit it. Father, Son and Holy Ghost.  One God in three persons, in communion existing within the Godhead.  God plans to create man in his own image, sinless and good. Yet before creation he knows that Adam and Eve will sin. In spite of their unblemished creation, Adam rejects God’s authority by his own free will.  Sin infects mankind and death enters the world. Of course, God knows all this having perfect foreknowledge of all events and knowing deeply each person even before their creation. God could have created Adam with the inability to sin. God could have stopped Adam from sinning. Adam had the opportunity to resist temptation and not sin. God, knowing Adam’s future actions at the eternal counsel, allowed Adam to sin. God therefore predestines Adam to sinfulness without directly causing Adam to sin.

Similarly, each individual is considered at the eternal counsel prior to creation. God knows us individually, deeply, intimately before he makes us. He knows every action we will take, every thought that we will think, every occurrence that will influence us over our lives.  God in his great mercy offers grace to all men sufficient to lead to the knowledge of himself.  He offers faith and salvation to each person. Each person is given by God the ability to reject his gift and offer.  God knows what each individual will do in response to his grace. If an individual rejects him, he could over ride his decision and save him. If a man receives Christ, God could intervene and prevent this reception, damning that person. Ultimately, God sovereignly decides who will be saved, allowing the salvation of all who believe after those persons are given the chance to receive faith and salvation or reject it.  In the same way, God ultimately allows the damnation of all who reject his free grace by not intervening to save the individual after his/or her rejection. All of this thought happens prior to creation within the Godhead at the eternal counsel. It is ordained from the beginning.  This is the ordinary way of salvation but God in his great power can in power over ride this ordinary salvific formula and save someone in a way that is irresistible.  I believe Paul’s conversion probably was as such. Because God ultimately decides the final outcome before the creation of each individual, all persons that are saved are chosen, predestined and elect for salvation. In fact, every action is predestined by God at the eternal counsel. This however does not mean God causes every action. Because he has allowed free will in man, man can choose to murder someone for example with God allowing it and predestining it from the beginning (because he could have decided to intervene at the beginning of time and prevent the murder) without directly causing it.