On the other hand, the Molinist
solution posits "middle knowledge" as a way to explain how God's universal, absolute causation combines with free will (which we grasp by intuition).
It is also literally consonant with both Scholastic models; however, only a Molinist
would tolerate a moral interpretation that makes all of this amorous and religious chaos consonant and, more importantly, constitutive of God's efficacious grace.
This has a great deal of relevance for Molinist
studies, primed by Plantinga's 'rediscovery' of middle knowledge.
Pompilia as Molinist
sympathizers, he was subversively appropriating the
It just so happens that the dominant trend in much neoscholastic theology, promoted as it was by the Jesuits, was Molinist
"Salvation and Sovereignty: A Molinist
Approach" is a discussion of faith as Kenneth Keathley places the Calvinist principles that state God has control of all things in the world, and discusses it against Molinism, a doctrine that believes God controls the world, but humanity has free will and control of their own destiny.
After a prolegomena that offers the background to Molinism and Anabaptism--including a brilliant deconstruction of the Augustinian notion of original sin--MacGregor proceeds in two major directions: Molinist
philosophical theology and evangelical Anabaptist practical theology.
Attention for the wider social context, e.g., connections between Arminius's pastoral experience and his doctrinal ideas, or for transconfessional influences, such as the Molinist
debate within the Catholic Church, could have put Arminius's thought in an illuminating perspective.
In the sixteenth and seventeenth centuries, there was a controversy between Molinist
Jesuits and Dominicans regarding the relationship of divine grace with man's free will.
For example, Swinburne's argument against the Molinist
theory of middle knowledge leaves much to be desired.
Critics of Molinist
clerics who emphasized free will and set more flexible standards for contrition and absolution, Jansenists made enemies among Jesuits and French bishops, and in Rome.
After an introductory chapter presenting several versions of the dilemma and related definitions, she turns in subsequent chapters to the three traditional solutions that have been most widely discussed in the recent literature--Boethian, Ockhamist and Molinist
solutions (the first associated with Boethius and Aquinas, the second with William of Ockham, and the third with the 16th century Spanish philosopher, Luis de Molina).