Quietude might be described as as figuring out under what odd conditions it might be good to question some of our most trustworthy guides in philosophy and theology.
This is dangerous stuff, because we depend on those guides. We rely on their investment of (life)time, their investment of contentious discourse, and we take advantage of their brainpower. We stand on their shoulders. So when we choose to hop off their shoulders (or more commonly, hop onto another giant’s shoulders), we’d better have a good reason.
After we invest our trust in a person, concept (meme), or family of concepts (memeplex), it’s tough to make us leave. The speedbump we felt on the way “in” grows into a wall against going back “out.”
The feeling there is “incredulity.” As Manowar‘s 1987 heavy metal song “Carry On” claims, “100,000 riders! We can’t all be wrong!”
To keep incredulity in check, we ask, “When might even 100,000 heavy metal fans be wrong?” or more to the point, “When might dozens of brilliant philosophers be relying on fundamentally poor metaphysics?” What memetic “forces” could entrap even the otherwise trustworthy? When should we row against the current?
We talked before about logical Wildcards. Any concept that has “vivid ambiguity” can be used, deliberately or not, to “bridge-make” (jump to conclusions that don’t really follow) and “bridge-break” (make legitimate conclusions seem like they don’t follow).
But this doesn’t just happen in isolated moments and stop there. Anything “useful” can stick and spread. This includes “Monkey’s Paw useful,” granting immediate wishes at a hidden, horrifying downstream cost.
Furthermore, that downstream cost may be “confusion, and the chatter it causes.” While we’d call this a “cost” in terms of what we consider praiseworthy and constructive, it is not a memetic cost, it is a memetic benefit.
That’s because this chatter boosts surfacing. It’s hard to hear Quiet folks.
The rhetorical utility of vivid ambiguity, combined with its natural self-surfacing, becomes a Wildcard-fueled memetic engine:
A Potential Problem
An example of the above pattern may be the philosophical concept of Aristotelian potentiality.
I’ve said before that I don’t think it’s possible to confront Wildcards directly (see the bottom-right gray box, above). All we can do is consider alternatives and try them on for size. Last time we did this with metaethics. Today it’s potentiality.
We read in the Stanford Encyclopedia of Philosophy:
“… Another key Aristotelian distinction [is] that between potentiality (dunamis) and actuality (entelecheia or energeia)… a dunamis in this sense is not a thing’s power to produce a change but rather its capacity to be in a different and more completed state. Aristotle thinks that potentiality so understood is indefinable, claiming that the general idea can be grasped from a consideration of cases. Actuality is to potentiality, Aristotle tells us, as ‘someone waking is to someone sleeping, as someone seeing is to a sighted person with his eyes closed, as that which has been shaped out of some matter is to the matter from which it has been shaped.’
This last illustration is particularly illuminating. Consider, for example, a piece of wood, which can be carved or shaped into a table or into a bowl. In Aristotle’s terminology, the wood has (at least) two different potentialities, since it is potentially a table and also potentially a bowl.”
(I’m not going to summarize the above so you’ll have to read it.)
This Aristotelian perspective, whereby potentiality in a sense ‘lives’ within an object, is widespread in classical Christian theology and reverberates even in modern modal analytic philosophy. But I suspect it may just be a poor (but intuitive!) way of expressing prospective imagination. I’ll show you what I mean, and why the Aristotelian sense doesn’t fit nicely with a couple examples (which in turn expose the inconsistency of the language games we play).
I can look at a quarry and imagine the potential of building a cathedral using its stone. But if we allow the test of “potential or not” to include every other requirement for cathedral assembly (including laborers to work the quarry and adequate incentives to motivate them), then it doesn’t seem so natural to say that some rock formation has such potential, in isolation. It needs help. Reductively, nothing happens unless the universe helps, including all prior states of the universe up to that point, in a cosmic help-funnel of “efficacious Grace” concluding at that final capstone. This is not simply universal reliance on some Unmoved Mover; this is, “potentiality is not real.”
In other words, in a universe empty of sculptors, but replete with rocks, no rock has potential to be sculpted. It is only when we grant the antecedent “but if there were sculptors” that its potential suddenly “is there.”
This is not real stuff. Rather, potentiality is simply a roundabout, yet shorthand way of conjoining a fact or object X with a set of antecedents, imaginary or not, which as a group are sufficient for some consequent Y. And then we utter, “X has the potential for Y.”
Aristotelian Potentiality’s Payoff
Whenever widespread language and intuitive conceptualization is imprecise in this way, we’d expect a sensible explanation for it — a rational reason why the irrational description has memetic resilience and virulence (sticky and spready).
The answer is that we’re very sub-omniscient. We don’t know very many of the facts “God knows,” so to speak. And we therefore treat the unknowns as “possible worlds,” leaning on the “holodecks of our imaginations” to narrow the focus of our prospect-seeking. This helps us avoid the anxiety of “analysis paralysis,” which is handy because, of course, the early bird gets the worm.
It should be noted that well-developed spatiotemporal faculties may be a prerequisite for using this “visual” approach to handling evaluation of contingency and consistency given uncertainty. Some studies suggest that children with high-functioning autism spectrum disorder, while just as capable as others in handling counterfactuals, take different strategies to evaluate them, preferring lists of facts and their contingent relationships vs. “holodeck stories.” However, as they age they acquire skill in both.
Aristotelian Potentiality’s Discomfiture
One way to expose the irrealism of Aristotelian potential is to apply it to that which is real and closed, and find it doing conflicting things; examples where it clearly “ain’t right.”
“Sea Peoples Potential”
Consider the sentence, “The Sea Peoples who invaded Egypt in the 12th century B.C. could’ve been Aegeans.” We say “could’ve” here when we know the answer is fixed, but simply unknown. And therefore there’s a sense of “potentiality” even when it’s obvious the Sea Peoples have already come and gone, and were who-they-were.
“Fallen Coin Potential”
Another example is, “The coin could‘ve landed tails, but it landed heads.” We say “could’ve” here, and retrospectively invoke the sense of potentiality we felt 5 seconds ago, prior to the flip, when the result was unknown, and therefore probabilistic. We say this even though the result of the flip was deterministic, the fixed result of chunky kinetic forces* we humans have trouble tracking.
Put another way: “Deterministic results couldn’t be other than what they were; so why/when do we give them probabilities anyway? How on Earth do we get away with saying both ‘couldn’t’ and ‘could’ve’ about them?” These questions now have simple answers.
* (If needed, imagine the coin flip in a virtual simulated environment, to control for “quantum” or “free will” factors.)
I affirm the finding of a number of early 20th century philosophers that metaphysics comes down to language. It’s often buggy. These bugs sometimes foster tiny, sneaky non sequiturs that let astounding conclusions pop forth. Unless trained against these, even brilliant people are more likely to shout “Eureka!” than “Error!”
This phenomenon creates a memetic incentive to unknowingly exploit, and tendency to inherit, buggy metaphysical concepts (because we trust tradition and the brilliant, renowned people who pass it along). I suspect Aristotelian potentiality is such a thing.
- To explore how open language is compatible with a closed past, present, and future, read “Schrödinger’s Cup: A Closed Future of Possibilities.”
It’s been over 3 years since I last posted on this blog! Where on Earth have I been?!
First, having two children is a lot harder than just one. Second, my career has become quite a bit more demanding. Third, it was hard to think of more things to say without repeating myself, and I’m happy with the amount of airtime my existing posts have been getting.
From this and direct feedback, it’s apparent that folks appreciate quiet theology. It doesn’t skyrocket YouTube hits from dramatic confrontations and rebuttals. But perhaps it accomplishes something a little better.
A while ago I made a “clip show” post that summed up my views on libertarian free will. The time has now come to make a “clip show” post on metaethics. Brazenly I assert that all metaethics can be captured in brief.
Let’s see if you agree.
- Morality is subjective in one way and objective in two ways (“SOO“). It is subjective in that it always proceeds from the interests and preferences of persons (or Persons, like God). It is objective in that there are statements about those interests that are factual (such that I could lie about them). It is also objective in that the way to optimize those interests is a strategic question with correct and incorrect answers. Any search for “ultimate objective value” is doomed to failure.
- Ignoring or “failing to mention” the subjective component makes commands more effective. We parents learn this very quickly. It catches the listener flatfooted and often roots the imperative in what feels immovable and irresistible. In other words, there is memetic fitness in using moral language that ignores the “S” in #1. We then trick ourselves into thinking that the “SOO” framework is bad, because it fails to capture the moral language with which we’re familiar, and which proves so effective on us and others! But this is only because our familiarity has a utile error embedded in it, into which we’re inculcated from a very young age.
- Per the 2nd “O” in #1, we tend to think consequentially. But since we’re not omniscient — in fact, we’re rather poor at anticipating all the meaningful consequences of our actions — heuristics can be helpful. While heuristics always come with certain risks, they can also give us powerful shortcuts and social cohesion. Here we distilled it into three “moral musicians”: Red (rules), green (clumsy goal-seeking), and blue (intuition). The article includes a breakdown of “minority reporting” showing that, schematically, this is indeed all a consequential system.
The above 3 observations adequately explain the existence of any metaethical position you please. In other words, take any moral theory, and you can explain it in the above terms.
This is a significant discovery if true. Right now we’re simply proposing it and trying it on for size. To do so, if you’re interested in more details about the above observations, follow the links inside to the deeper explanations. Then, put it to the test: Think of a moral theory, and see if it can be explained by the above 3 observations. A more fiery way to frame it: Try to think of a moral theory that cannot be elegantly explained by them.
Addendum for Christian readers:
These observations are also consonant with Scripture, which has a “social interest exchange” view of morality that repeatedly puts it in monetary language (covenants, debit, credit, obligation/owing, justice in merchant’s scales terms, etc.) that is alien to the purely objective moral realism of the Hellenic schools.
“Heed God” doesn’t come from him weirdly entailing some Platonic abstract. “Heed God” comes from his being Creator (so we owe him everything), Father (so he has our best interests at heart), and Judge (so he’ll eventually bring everything to account).
“Fatherhood” (so-defined) theoretically cancels out subjective impasses, like canceling out terms in math, leaving us with objective normativity in terms of our own good (remember your mom saying, “This is for your own good”?). And therefore, “at the end of the day,” nothing much changes; “during the day,” however, we enjoy a solution to the Euthyphro Dilemma that doesn’t involve (as much) special pleading.
The Bible talks about justice a lot.
In the abstract, Biblical justice is really straightforward. But the manner in which Biblical justice plays out is complicated.
That’s because justice — that is, “equitable recompense for behavior” — is not just about “following rules,” as if rules are the basis of all moral decisionmaking.
Rather, things like rules and deals and deserts (what is “deserved”) are strategies under a purpose-driven plan.
That is to say, these things are very useful, which is why we see them used. But they’re not “home runs” every time.
Imagine that your child misbehaves. There are many different ways you could respond in equity to that infraction.
- You could pull them aside and give them a time out.
- You could take away a privilege for a while.
- You could threaten to take away access to some future event.
- (And more.)
Each of these might be, individually, equitable to the infraction. They’re not so excessive that they feel arbitrary and give your child anxiety issues. But they’re not so light that they affect no change of behavior. Not too hot; not too cold; just right.
Notice that equity is defined according to purpose on both ends.
So, which method should you apply?
Let’s look at more purposes to help answer that question.
Earlier, you told your children that if they misbehaved this morning, they would lose access to video games. You “laid down a law.”
It makes a ton of sense to go by that law, even though you have several equitable responses before you.
- First, it feels less arbitrary because it seems “objective” (even though you came up with the law yourself). This is great, because objective references feel both stable (less anxiety) and immovable (less “b-b-but!” push-back).
- Second, it’s an effective display of your seriousness; it teaches your children that you make good on your warnings.
Boom! Two more purpose-driven considerations.
But there may be even more purpose-driven considerations, depending on the circumstance.
- Was your earlier law tailored as a general broadcast to all of your children, but may not be best-suited to the child who ended up disobeying?
Ouch. That one’s not so easy.
- Is the disobedient child now showing genuine remorse and proof of regret? Should you reduce the punishment? To what degree (remember, the other kids are watching)?
- Let’s say they’re not showing regret; is positive punishment even helpful in this particular instance? Would positive punishment only incite resentment, due to the child (as she currently is) and the circumstance (as it is)? If you took a self-sacrificial approach — bearing the burden of the infraction in a different but compelling way — would you powerfully evoke empathy? Would that prove to be better in terms of purpose?
Notice that with each of these questions, you’re considering something other than equitable recompense — in the familiar sense — for the infraction. (You’re considering violating a previous law in the first, you’re considering mercy and forgiveness in the second, and, in the third, you’re volunteering for injustice to provoke a needed change of heart from a hardened person.)
And why are we considering these things?
Purpose is — in the moral hierarchy — supreme.
That is, justice (“equitable recompense for behavior”) is
- tailored to purposes when many responses would qualify as equitable, and
- can even bow-the-knee entirely to purposes, when purposes demand.
Sedeq & Mispat
As we see above, what starts out looking relatively simple — “equitable recompense” — is very soon complicated by the supremacy of purposes, leading to all sorts of twists, turns, and surprises.
This is what makes the topic complicated in Scripture, even though Biblical justice has a clear definition in the abstract.
First, we have the concept of Heb. sedeq — what is correct and true, especially according to expectations between people, and between people and God.
“You shall have sedeq balances, sedeq weights, your ‘ephah’ (a unit of dry measure) shall be sedeq, and your ‘hin’ (a unit of liquid measure) shall be sedeq.”
(There are numerous verses along the same lines.)
Second, we have the concept of Heb. mispat — which is an administered judgment with overtones of sedeq (and especially when it’s God’s judgment).
Job 34:10-12 (Elihu, speaking on God’s behalf)
“Therefore, listen to me, you men of understanding. Far be it from God to do wickedness, and from the Almighty to do wrong. For He pays a man according to his work, and makes him find it according to his way. Surely, God will not act wickedly, and the Almighty will not pervert mispat.”
Scripture explodes with vivid articulations of mispat, and how mispat is perverted: Through equity (sedeq) failures.
(The concepts are not synonymous, but so interrelated that they are paired together dozens and dozens of times.)
Sometimes these failures are due to favoritism, like preferring one person over another with no warrant.
“You shall do no iniquity in mispat; you shall not be partial to the poor nor defer to the great, but you are to judge your neighbor with sedeq.”
Other failures can be through excess or recklessness.
For example, Abraham appealed to God not to destroy Sodom because of collateral damage against some hypothetical number of good people — and how this would violate mispat.
“Far be it from You to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Shall not the Judge of all the earth do mispat?”
God’s mispat Judgment, of course, will be sedeq — that is, it will not be a show of favoritism, and will not be excessive.
“Let all creation rejoice before the Lord! For He comes, He comes to judge the earth. He will judge the world in sedeq, and the people with His faithfulness.”
Third, we have Heb. aph — furious anger, fuming through the nostrils, often described as “kindled” and “burning.” (There are other “flavors of wrath” as well, but we’ll focus on aph here.)
And here’s where it gets complicated.
We know that aph and mispat/sedeq can be expressed simultaneously — God’s “just wrath.”
Consider Eliphaz’s ranting, false claim that Job’s children must have sinned to cause their deaths:
“Remember now, who ever perished being innocent? Or where were the upright destroyed? According to what I have seen, those who plow iniquity and those who sow trouble harvest it. By the breath of God they perish, and by the blast of His aph they come to an end.”
Eliphaz’s buddy Bildad backs him up:
“Does God pervert what is mispat? Does the Almighty pervert sedeq? When your children sinned against Him, He sent them away for their sin.”
(When Job stands his ground, insisting that these misfortunes were not sedeq, Bildad retreats to a catch-all — ‘all people are terrible’ (Job 26:4-6), so whatever suffering befalls them is legit. Job correctly responds that this is less-than-useless; “catch-all depravity theodicy” would make God’s mispat meaningless.)
But when Elihu — speaking on behalf of God — comes on the scene, he throws a curveball, and interrupts the bickering with a fresh, revelatory picture of God’s ways. (More about Elihu.)
Elihu agrees that God’s aph brings punishment to the wicked (Job 35:15), but rightly insists that God’s loftiness makes our sins less injurious against God, not more (Job 35:6, 8).
God may express aph, but:
“God is mighty but despises no one; he is mighty, and firm in purpose.”
Let that sink in for a moment.
And this isn’t the only place we see this. In Scripture, mispat/sedeq are frequently portrayed as something “less intense” than aph, even subduing or metering aph in service of purpose and productivity.
“Lord, do not rebuke me in your aph or discipline me in your hot displeasure. Have mercy on me, Lord, for I am faint; heal me, Lord, for my bones are in agony.”
“Discipline me, Lord, but only in mispat — not in your aph, or you will reduce me to nothing.”
Notice that? Mispat for a set of infractions is explicitly juxtaposed against an excessive (beyond mispat) reaction of “ceasing to be.” You can say it’s aph to obliterate somebody for any amount of sin, but you cannot say it is mispat.
Mispat and aph don’t seem like unconditional pals anymore, do they?
“‘I am with you and will save you,’ declares the Lord. ‘Though I completely destroy all the nations among which I scatter you, I will not completely destroy you. I will discipline you but only in mispat; I will not let you go entirely unpunished.'”
“‘Do not be afraid, Jacob my servant, for I am with you,’ declares the Lord. ‘Though I completely destroy all the nations among which I scatter you, I will not completely destroy you. I will discipline you but only in mispat; I will not let you go entirely unpunished.'”
Here again we see that a mispat reaction — a “Biblical justice” reaction — is tailored to specific infractions.
Boolean extremes need not apply at the court of mispat.
But how can this be? Is this a contradiction? How can mispat/sedeq and aph play nicely together one moment, but mispat/sedeq be defined against aph the next?
Scripture supplies the answer: His aph lasts only for a moment (Psalm 30:5).
(We ought to have suspected something like this, since “time & circumstances” can break such apparent contradictions.)
In Scripture, God’s looming wrath is conveyed through all sorts of vivid, and often frightening, and sometimes humorous, illustrations:
- Broken bones
- Total obliteration (no corpse; all memory wiped out)
- Slaughter (corpse; memory remains, in shame)
- Weapons disarmed
- Exposed loins
But his purposes remain supreme. Any aph “only for a moment” shall not override God’s expressed “as surely as I live” interests.
Implications for Eschatology
In discussions about the nature of God’s Judgment and the Second Death, it’s really common to see folks come to the table with assumptions that act as “filters” on Scriptural imagery.
Indeed, which “road” you take at the multi-pronged eschatological “fork” is largely about buying into one set of stipulations and/or heuristics over another. Anybody who’s spent time and self-critical honesty in the nitty-gritty knows that there’s no proposal that fits “cleanly”; each proposal, if it is coherent, must relax some things and treat other things at full, face-value force.
Scripture ain’t simple on this topic. Period. Anyone who says otherwise is kidding themselves (or trying to sell you their book).
But formal logic can serve as referee.
As long as we keep our philosophy “quiet” — doggedly resisting the temptations of utile ambiguity — we can derive powerful corollaries from bold Scriptural assertions like:
- God is abounding in love and mercy.
- God doesn’t ultimately despise anyone, but is firm in purpose (as such there may be ancillary disfavor, e.g., Rom. chs. 9-11).
- Mispat and sedeq are often “less than aph.”
- God’s aph lasts only for a moment.
- Even mispat and sedeq are subordinate to God’s purposes; the King can see fit to forgive debts, reinstate debts, and tailor the forms of equitable recompense to suit his plans (Matthew 18:21-35).
- God makes the sinner listen to correction.
- God’s arm is never too short.
- God’s practice of mispat and sedeq is upon and from a throne established in love.
And these bold assertions, and their direct corollaries, point to a particular set of eschatological stipulations/heuristics — one of the “big three” early Christian teachings on Judgment — as a forthright and powerful compass.
You’ve heard this hand-waving chestnut before: “God is loving, sure. But, he is also just.”
When do folks typically say this?
They typically say this when they want to rationalize a proposal that is otherwise plainly suboptimal in terms of God’s stated “as surely as I live” interests.
This only “flies” if Biblical justice is an ambiguous logical wildcard that rationalizes any old punishment at all.
The real complexity of Biblical justice — when the straightforward definition collides with purpose-driven nitty-gritty — often makes people think they can get away with this.
But mispat tells a different story.
Welcome to the Purgatorial Hell FAQ.
This is a tour through the issues and questions related to hell’s duration being finite rather than infinite.
It isn’t absolutely comprehensive, but I hope this is dense enough that you’ll feel that the case is made and that your questions have answers. If you have any corrections, insight, or additional questions, feel free to comment below.
A: Main answer. Other details and bonus information. My own opinions on some matters.
It’s meant to be read as an article, but you can use it for reference later on.
Q: What is purgatorialism?
A: Purgatorialism is the view that hell is purgatorial (“pur” is Greek for “fire”). Hell is measured in equity according to what a person did, and is for a remedial (healing/surgical) purpose.
It is agonizing and humiliating and we should fear it, and the Good News is, in part, that we can be forgiven and avoid the wrath we’d otherwise bear.
Q: What other names does it go by?
A: It’s also called purgatorial universal reconciliation (“PUR” for short) because the end result is God’s stated master plan in Ephesians 1:8b-10:
“With all wisdom and understanding, he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times reach their fulfillment: To bring unity to all things in heaven and on earth under Christ.”
Even though this relates specifically to the duration and nature and purpose of hell, much of Christian theology (God’s character, nature, purposes, plans, ways, and our worldview and mission methodology) is influenced by the kind of hell we believe in. The theology that proceeds from hell being finite rather than infinite is “PUR theology.”
Q: What are some related names/labels I should be aware of?
A: PUR stands in contrast to “no-punishment universalism,” the idea that the threats of God’s hellish wrath were just scare tactics and exaggerations, and — surprise! — everyone will be saved from their due punishment. This “no punishment” view — “NPUR” — cannot be reconciled with Scripture and was not believed among early Christians.
“Christian Universalism” is an attempt to differentiate universalist eschatology from the non-Christian denomination, “Unitarian Universalism.” It doesn’t go far enough, however, because a Christian Universalist may still espouse NPUR.
“Evangelical Universalism” or “EU” is sometimes used to preclude NPUR, since some folks use “Evangelical” as an idiom for a “Bible-first” heuristic. I assert this is mostly confusing, however, since “Evangelicalism” implies all sorts of unrelated things.
Q: Was it believed among early Christians?
A: Yes. It was one of the “big three” views of hell that we find in early Christian texts, even taught by orthodox Christian saints.
Those “big three” views were:
- Annihilationism. Either the unsaved are never resurrected, or there is a general resurrection and Judgment, where the saved are found in the Book of Life, and the unsaved undergo suffering, and obliterated (Arnobius, St. Ignatius of Antioch).
- Endless hell. There is a general resurrection and Judgment, where the saved are found in the Book of Life, and the unsaved undergo suffering forever (Tertullian, Athenagoras, St. Basil the Great).
- Purgatorial hell. There is a general resurrection and Judgment, where the saved are found in the Book of Life, and the unsaved undergo punishment measured in equity according to what a person did, and are ultimately reconciled, but through dishonor and shame, like being procured from the dross (St. Clement of Alexandria, Origen Adamantius, St. Gregory of Nyssa).
Q: Which of the “big three” views was prevalent?
A: We don’t know.
Annihilationists like to say it was annihilation. Endless hell believers like to say it was endless hell. Purgatorialists like to say it was purgatorial hell.
But we don’t really know. Complications:
- Writings from all three camps used the same Biblical language to support their view. For example, St. Irenaeus, St. Gregory of Nyssa, and St. Basil the Great would all three say that the unsaved shall suffer the kolasin aionion (the punishment-of-ages). As such, we can’t depend on such language to support any specific camp unless a writer also makes statements that further clarify their position. And many did not do this.
- Even if all such writings were 100% unambiguous, the plurality of supporting writings does not indicate plurality of early supporters.
- Further, plurality of existent supporting writings is an even worse indicator, since writings were, at various lamentable times, subject to selective destruction as it suited church authorities (this isn’t a conspiracy theory, but a benign fact that complicates our search).
- And, of course, there’s the nagging fact that popularity does not entail veracity (truth/falsehood). It’s just an okay heuristic.
Q: Which of the “big three” views eventually prevailed?
A: Endless hell, of course! This happened in the 5th century, largely due to the influence of St. Augustine, a full-on Christian celebrity-theologian of his day.
St. Augustine considered it one of his missions to convince the Christian purgatorialists of endless hell, and entered into the “friendly debate” (City of God). As an endless hell believer, he’s our best “statistician” on this issue, since he admitted in Enchiridion that, in his day, there were a “great many” Christians that believed hell was purgatorial.
St. Augustine is largely responsible for the turn toward endless hell dominance in the church: He was eloquent, prolific, assertive, and creative.
Q: What are the “impasses” that divide the “big three”?
A: The “big three” cannot agree on how to interpret Gr. apoleia / apololos and Gr. aion / aionios /aionion.
The first word family is variously translated as “perishing,” “destruction,” “lost”-ness, and “cutting-off.” Annihilationists would prefer to take these literally and at face-value when possible. Those who believe in experiential hell (purgatorial hell and endless hell) say that everyone will receive perpetuity (“lingering forever”), and so these words should be taken in the sense of “lost-ness” and “cutting-off.” Purgatorialists would then say that even those lost and cut-off are salvageable, like Luke 15’s “lost (apololos) son” and “lost (apolesa) coin.”
The second word family is variously translated as “age,” “of ages,” “of the age,” “eternal,” and “everlasting.” Those who believe in an interminable doom (annihilation and endless hell) say that “eternal” and “everlasting” are good translations of these words when pertaining to the fate of the unsaved. Purgatorialists counter that such assertions are reckless and imprudent: According to the ancient lexicographers these words mean only “age-pertaining” and do not speak for the duration, but only that their duration and/or place in time is significant.
Q: So… who’s right?
A: Purgatorialists. (At least, that’s how a purgatorialist would answer!)
The Positive Case for Purgatorial Hell
Q: Enough history! Does it say in the Bible that everyone will be reconciled?
A: Yes, in Romans 11. Romans 8:18 through 11:36 is a prophetic theodicy that ends with the “upshot” of universal reconciliation.
A “theodicy” is a rationalization of some “bad thing” in terms of its being ancillary (useful and necessary as part of an optimal plan). There are experiential theodicies (specific rationalizations of specific sufferings) and abstract theodicies (showing how bad stuff could be rationalized in theory; that is, we can maintain a non-deluded hope in rationalization).
For most of us, experiential theodicy is above our paygrade. But if you’re a prophet or otherwise divinely inspired, you can be given the Grace to reveal a specific experiential theodicy.
It goes something like this:
- Admit a bad thing and lament over it.
- Postulate different ways to frame the bad thing, some of which make it more understandable.
- Appeal to God’s sovereignty over the good stuff and bad stuff.
- Postulate a reason for the bad stuff. If you’ve got guts, assert a reason for the bad stuff.
- Assert how the bad stuff is temporary.
- Assert the happy upshot with praise and thanksgiving.
- Shout God’s praises, shout the mystery of his plans, then fall flat on the floor in exhaustion.
In this case, the “bad thing” is the fact that, in Paul’s day, very few of his kin — “familiar Israel” — were recognizing Christ as the Messiah (9:2). He lamented it, even such that he’d sacrifice himself to make this bad thing not the case (9:3).
He postulates a different way to think about the bad thing; that there is a new, “spiritual” Israel of God’s elect, and so in a sense, all Israel (in this sense) has signed-on (9:6). But Paul soon returns to the discussion of regular, “familiar” Israel (9:24+, 31).
He appeals to God’s sovereignty over the good stuff and bad stuff (9:11-18), even to the degree that one might complain about God’s will being superceding over human will (9:19). But Paul holds his ground (9:20-21).
He then asserts a reason for this bad thing: The stumbling of familiar Israel is ancillary to bring in the Gentiles, who will (in turn) provoke a legitimate jealousy that will eventually bring in familiar Israel (11:11-12).
“Coming in” is contingent upon belief, but all will eventually believe. We know this because Paul says the “pleroma” will be reconciled.
Pleroma means overfull abundance, of such excess that it was used as an idiom for patched clothing. Some ultra-important theological pleromas in Scripture:
- “The Earth is the Lord’s, and the pleroma in it.” (1 Corinthians 10:26)
God is sovereign and owns absolutely everything.
- “Whatever commands there may be are summed up in this one command: ‘Love your neighbor as yourself’ Love does no harm to a neighbor, therefore love is the pleroma of the law.” (Romans 13:9b-10)
Love completely fulfills the law under the New Covenant.
- “For in Christ is the pleroma of the Deity, bodily.” (Colossians 2:9)
In the Trinity, Jesus Christ is full-on God, not some lesser being.
See how important pleroma is for orthodoxy?
Paul explicitly says that the elect are not the only ones with hope — the hope of reconciliation awaits even those who are not elect:
“What the people of Israel sought so earnestly they did not obtain. The elect among them did, but the others were hardened… Again I ask: Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious. But if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will the pleroma of them bring!”
Is reconciliation for nonbelievers? Nope:
“Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off (11:22).”
But is the cutting-off a sealed end? Nope:
“And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again (11:23).”
Paul wants to be clear, here. He does not want us to be “ignorant of this mystery” else we might get conceited — like Jonah or the Prodigal Son’s brother — about our “specialness” vs. the for-now hold-outs:
“I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: Israel has experienced a hardening in part until the pleroma of the Gentiles has come in, and in this way all Israel will be saved (11:25-26a).”
The ancillary purpose to God’s deliberate election and stumbling:
“Just as you who were at one time disobedient to God have now received mercy as a result of their disobedience, so they too have now become disobedient in order that they too may now receive mercy as a result of God’s mercy to you (11:30-31).”
“For God has bound everyone over to disobedience so that he may have mercy on them all (11:32).”
“Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! Who has known the mind of the Lord? Or who has been his counselor? (11:33-34)”
Q: The pleroma stuff aside, what if some people persist in endless rebellion and refuse to confess?
A: Romans 14 says that won’t happen. Romans 14:10b-11 says, “We will all stand before God’s Judgment seat. It is written: ‘As surely as I live, says the Lord, every knee will bow before me; every tongue will fully confess to God.'”
- “Every knee will bow” is full submission. It is implausible that anyone will submit to God Himself and then pop back into rebellion like a jack-in-the-box.
- “Every tongue will fully confess” is full confession, Gr. exomologo-. This is the attitude of those who repented and were baptized by John (“Confessing their sins, they were baptized by him in the Jordan River” Matthew 3:6) and those who heeded James’s admonishment (“Therefore, confess your sins to one another and pray for each other” James 5:16a).
This does not match with the idea of “endless rebellion” to justify endless hell or “incorrigible rebellion” to justify annihilation.
As such, some have said that Judgment at this “phase” is limited to the saved. Indeed, the context of Romans 14 is against intolerant believers. But Paul’s quoted passage from Isaiah continues: “All who have raged against him will come to him and be put to shame.”
And here it must be noted that the above idea is not found in Scripture. It was invented centuries later, “post hoc” (that is, after the “need” for such conjecture arose). So this isn’t a matter of dueling prooftexts; “endlessly-incorrigible people” lacks Scriptural warrant. Scripture instead says everyone will bend the knee, “as surely as God lives.”
The conclusion, we assert, is rock-solid: The pleroma will be reconciled, some after a cutting-off and shameful submission. The Good News is that we don’t have to be in that shamed group, and can become implements of honor, knowing God through Christ Jesus right away in the zoen aionion of the Kingdom of God.
Q: Doesn’t this, then, contradict free will?
A: No. Promises about the eventual willful submission and full confession of all people do not oppress anyone in any meaningful way. All will volunteer this submission and full confession.
The idea that such promises invalidate free will comes from a thing called the “modal scope fallacy” (in this case, one driven by an upstream composition fallacy), which very often pops out of certain ideas of free will that are ill-defined or incoherent.
Here’s a thought experiment to help explain the modal scope fallacy at play.
Let’s say there’s a 5 x 5 board containing 25 light bulbs. Each bulb can be either off, or red, or green.
Every 1 second, the whole board lights up. For each bulb, it has a 50% chance of being red and a 50% chance of being green. Then, the board shuts off again.
A bulb’s random chance to be one color or the other we can call “light bulb randomness,” or “LBR.”
Here are three board states over 3 seconds:
Seems pretty random, right? If I told you that there was LBR here, you wouldn’t complain.
But what if I said that this board showed up eventually:
Here George might say, “How could LBR still be true, here? This doesn’t look random at all; all the bulbs are the same color.”
This is an example of a modal scope fallacy. LBR is about individual bulbs. LBR doesn’t mean that the board has to look random. LBR isn’t about the board as a group. Probability dictates that it would take about a year, but we’d eventually expect all light bulbs to be the same color at least once. And if we “froze” a bulb whenever it turned green, it would take only a few seconds.
Now, this is not to say that free choices are random. This is just to show how easy it is to commit a modal scope fallacy when we’re not careful to avoid it. It’s a fallacy even some very brilliant thinkers commit.
LBR isn’t about the lightbulbs as a group, and neither is free will about humanity as a group. It’s about individual choicemaking. Free will is not at all infringed even if all individuals make the same choice eventually. And it shouldn’t matter which definition of “free will” you use.
Q: Where, though, is hell described as purgatorial?
A: 1 Corinthians 3:15-17. The context is Paul lambasting a certain group of believers who were lazy and failing to build on their initial confession — the foundation of Jesus Christ, laid down for them by Paul as “foundation-builder.”
Paul makes an eschatological threat against these believers. (We could say “so-called” believers with an failing faith; “I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready. You are still worldly. … I am writing this not to shame you but to warn you as my dear children.”)
At Judgment, the bad builders are in for a bad time.
The “bad time” they’re in for:
- They’ll “suffer loss,” Gr. zemio-. “What does it profit a man to gain the whole world, but himself being lost (Gr. apolesas) or suffering loss (Gr. zemiotheis)?” That specific disownment, in the context of Luke, is the same kind threatened in Matthew 10:32-33.
- Their “lazy servanthood” parallels that of the gold-burier of Jesus’s parable: “And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth” (Matthew 25:30).
In other words, this isn’t just a “tut-tutting.” This is agony and humiliation. Disownment. And the result is the Gehenna hell of Judgment (see Matthew 10:28, the cost of disownment). A deconstruction by fire, the record exposed, and the shoddy works set ablaze.
The sufferer is eventually rescued. Verse 15: “But he himself shall be saved, though only as through fire.”
(It’s, of course, possible to dispute that this is about the hell of Judgment, which is the proposal on deck. But it’s not possible to dispute that this is a real threat of real loss and yet real reconciliation, which supplies a reductio ad absurdum against those who think a pre-reconciliation agony is “meaningless.”)
Q: This is confusing. The unsaved shall be saved?
A: It can be confusing because there are many senses of salvation in Scripture. This is commonly recognized by all theologians, from all three “camps.” For every kind of trouble — whether spiritual or eschatological or physical and mundane — there is a Gr. soterios “from it.”
Usually, when we say salvation, we refer to “salvation from due wrath” which also entails salvation from sin in life (through forgiveness) and from the sinful nature in life (through sanctification). And that’s usually the sense meant by “salvation” by the New Testament writers and it’s the salvation to which believers in Christ have exclusive claim.
But there is a further sense of “salvation from ultimate ‘lost-ness.'” It is a rescue from unreconciliation that everyone will eventually experience, whether or not they were saved/unsaved (in the traditional sense).
As such, these passages give us the complete Pauline eschatology. Reconciliation is contingent upon submission and confession. Everyone will eventually submit and confess. The unsaved, at Judgment, will come in shame, and will be rescued, but only as through the purging fire of wrath (which we’d much rather avoid).
St. Clement of Alexandria puts it this way, in his commentary fragment on 1 John 2:2, from the late 2nd century:
“And not only for our sins,’ — that is for those of the faithful, — is the Lord the propitiator, does he say, ‘but also for the whole world.’ He, indeed, rescues all; but some, converting them by punishments; others, however, who follow voluntarily with dignity of honor; so ‘that every knee should bow to Him, of things in heaven, and things on earth, and things under the earth.”
Q: So, Ephesians 1, Romans 11, Romans 14, 1 Corinthians 3, and 1 John 2. Any other places where an ultimate reconciliation is promised?
A: Yes. The Bible repeatedly talks of God’s in-time desire that all be saved from sin and wrath, and God’s ultimate desire that all be reconciled.
“The Son is the image of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. For God was pleased to have all his fullness [pleroma] dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.”
1 Timothy 2:1-6
“I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people — for kings and all those in authority — that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior, who wants all people to be saved and to come to a knowledge of the truth. For there is one God and one mediator between God and mankind, the man Christ Jesus, who gave himself as a ransom for all people. This has now been witnessed to at the proper time.”
1 Timothy 4:10
For it is for this we labor and strive, because we have fixed our hope on the living God, who is the Savior of all men, especially of believers.
“Especially,” Gr. malista, really does mean “especially” and not “only.” See Galatians 6:10, 1 Timothy 5:8, 1 Timothy 5:17, and Titus 1:10. Paul’s letter to Timothy is consonant with Paul’s eschatology: Everyone will be saved, but believers especially so, since they’ll receive all senses of salvation, i.e., not just the ultimate reconciliation, but salvation from wrath at Judgment.
Q: Do some PUR believers cite verses that don’t strongly support PUR?
A: Yes. Some passages look at first glance to be about an ultimate reconciliation, but are actually about the earlier, exclusive salvation — the salvation to which we traditionally refer — that has a person avoiding God’s wrath by being found in the Book of Life.
2 Peter 3:9
“The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish [apolesthai], but everyone to come to repentance.”
God’s in-time interests can be confounded by other interests of God, like his allowing us freedom, and his forbearing subtlety. But God’s ultimate interests will never be confounded; “All my desire I shall do.”
This verse expresses God’s forbearance, waiting until just the right time to pull the trigger on Judgment. It may be a long, long time until that happens. Who knows?
These kinds of verses merely express God’s in-time interests. Many will not have been fully-drawn at Judgment. The way is narrow, and few find it.
“And I, when I am lifted up from the earth, will draw all people to myself.”
2 Corinthians 5:18
“All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation.”
“Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people.”
I assert that these verses should not be used to make a case for PUR, since they are too-easily contested and may refer to the exclusive kind of salvation (from wrath), even under PUR theology.
One of the most egregious examples is a selective citation of John 3:
For God did not send his Son into the world to condemn the world, but to save the world through him.
But note the following verse:
Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.
John 3:17 tells us only that Jesus didn’t bring along with him additional condemnation above what one would already expect for sin: An equitable, wrathful recompense.
A prudent theology is self-critical. That’s why we must use discernment and care when we make our eschatological case, no matter which camp we belong to.
Q: The wages of sin is death. How do we know God isn’t “okay” with the unrighteous getting what’s coming to them?
A: We know through reason, and we know through Scripture.
Through reason, we know that he isn’t content with this because otherwise he wouldn’t do anything special — even die on a cross — to help anyone out. If his love and his wrath were equally weighted, something like a theological “Newton’s First Law” would be in effect: There would be no positive motivation to change the momentum of anyone’s deadly fate.
Through Scripture, we know that it is an ultimate or axial interest of God that a person come to repentance and redemption. He relaxes this interest only lamentably, and only when it would serve an ancillary purpose. For example, if a person deserves death, God would rather have that person repent, and he settles with deadly consequences only regrettably.
This is explained in Ezekiel 33:11:
“Say to them, ‘As surely as I live, declares the Sovereign Lord, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, people of Israel?'”
Combine this with Christ’s conquest of the grave (death’s doors are flung open) and with the universal submission and full confession (Romans 14), and we’re left with the benign, analytical conclusion that God’s love will be universally victorious by means of his wisdom and justice.
St. Gregory of Nyssa described it this way, 4th century:
“Justice and wisdom are before all these; of justice, to give to every one according to his due; of wisdom, not to pervert justice, and yet at the same time not to dissociate the benevolent aim of the love of mankind from the verdict of justice, but skilfully to combine both these requisites together, in regard to justice returning the due recompense, in regard to kindness not swerving from the aim of that love of man.”
Q: You bring up justice, but endless hell believers say that justice for sin demands an infinite penalty. How do you respond?
A: Endless hell violates the Biblical definition of God’s ultimate justice. God’s ultimate justice is this: Repaying in equity according to what a person did. That’s the definition.
Endless hell believers don’t like this definition, because it’s measured. A person who does more bad things gets a worse punishment. A person who does fewer bad things gets a lighter punishment. That’s what “according to” means.
But that’s the definition we’re given over and over and over again in Scripture:
From one of the oldest books, the Book of Job…
He repays everyone for what they have done; he brings on them what their conduct deserves. It is unthinkable that God would do wrong, that the Almighty would pervert justice. (Job 34:11-12, God’s unrebuked introducer, Elihu, speaking)
From the Gospel…
For the Son of Man is going to come in his Father’s glory with his angels, and then he will repay each person according to what they have done. (Matthew 16:27)
From Paul’s eschatology…
But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when his righteous judgment will be revealed. God ‘will repay each person according to what they have done.’ (Romans 2:5-6, against the hypocrites)
For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad. (2 Corinthians 5:10)
From the conclusion of Revelation…
Let the one who does wrong continue to do wrong; let the vile person continue to be vile; let the one who does right continue to do right; and let the holy person continue to be holy. Look, I am coming soon! My recompense is with me, and I will give to each person according to what they have done. (Revelation 22:11-12)
From the Psalms, in a bi-fold definition of God’s benevolence broadly…
“One thing God has spoken, two things I have heard: ‘Power belongs to you, God, and with you, Lord, is unfailing love’; and, ‘You repay everyone according to what they have done.'” (Psalm 62:11-12)
In other words, with the grave conquered, only PUR maintains the Biblical definition of God’s justice. Indeed, it doesn’t make any sense to punish infinitely for a measurable crime. This is why you so often hear endless hell believers invoke God’s “higher ways/thoughts”; it’s a hand-wave that means, “I know this doesn’t make sense, but please, just accept it.”
Thankfully, Scripture supplies us with the definition above. God’s ultimate justice is mysterious in how it’s playing-out globally (as the Book of Job explains), but its definition — equitable recompense — is not mysterious at all.
Purgatorialists “win” the argument when it comes to the Biblical definition of justice.
That’s why an extra maneuver is necessary to “adjust” the gravity of a sin to warrant unbridled suffering in return using some sort of ferried-in coefficient.
We could call this “sin algebra.”
“Sin algebra” is a perversion of justice whereby an extraneous consideration is added to the scales to force a preferred balance. Scripture has many examples of justice perversions, including bias against foreigners, indifference to widows, bribery, and incorporating the great status of a claimant.
13th century luminary St. Thomas Aquinas’s “sin algebra” looked like this:
“The magnitude of the punishment matches the magnitude of the sin. Now a sin that is against God is infinite; the higher the person against whom it is committed, the graver the sin — it is more criminal to strike a head of state than a private citizen — and God is of infinite greatness. Therefore an infinite punishment is deserved for a sin committed against Him.”
The simple rebuttal is that we mete greater punishment for injury against high human officials for consequential deterrence only. Indeed, if you ask someone to find this “sin algebra” in Scripture, they’ll have a hard time. Ask them for a passage that defines justice in this manner, and they’ll fail.
You see, St. Thomas Aquinas and the Scholastics didn’t actually “invent” this. It’s more proper to say that they picked some pre-chewed gum off the wall-of-rebuked-theology and started chewing it (gross, I know).
You will find this idea in Scripture, in only one general area: The rebuked diatribes of Eliphaz and Bildad, two of the “Three Stooges” of the Book of Job. Eliphaz and Bildad take this approach when Job insists that he hasn’t sinned enough to warrant his suffering.
Their logic is specifically rebuked by God’s introducer, Elihu, and they are broadly rebuked by God himself thereafter.
“I would like to reply to you [Job] and to your friends with you [the Three Stooges, Eliphaz, Zophar, and Bildad]. Look up at the heavens and see; gaze at the clouds so high above you. If you sin, how does that affect him? If your sins are many, what does that do to him? … Your wickedness only affects humans like yourself.”
In other words, our sins are disappointing to God, but they don’t damage him, and God’s loftiness vs. our lowliness makes them less injurious, not more.
We sinners are frustrating little creations. Pathetic, yes. In need of fixing, yes. But not “maggots” (to use Bildad’s word) that warrant whatever unbridled flaying.
See this article for more about what the Book of Job tells us about eschatology, theodicy, and God’s character.
Q: Is this the same thing as Catholic Purgatory?
A: No. Catholics believe in both endless hell and in a purgatorial “antechamber.” It is a spiritual state reserved for those who are saved, but where their sins warranted temporal discipline that has yet to be dished-out. Catholic Purgatory “catches” this discipline and handles it. It’s unpleasant, but everyone who goes there is heaven-bound, so there’s happiness as well. Meanwhile, those not needing Purgatory fly straight through, and some other number of souls end up in endless hell.
Q: Why become a believer? Why not just sin, sin, sin, since you’ll be reconciled eventually?
A: This relies on a false premise. To accept this argument, one must have the premise that a life of “sin, sin, sin,” is in-and-of-itself “better” than a life of sanctification and relationship with God, and thus that latter life of sanctification and relationship with God needs endless hell as a crutch or buttress in order to “win” against a life of “sin, sin, sin”; that sanctification and relationship with the Creator of the Universe, and the duty of the ministry he calls us to, is not valuable enough to make it preferred over the ‘benefits’ sinning and faithlessness.
This is a ridiculous premise. Any believer that realizes they’re holding this premise should be concerned. As the Parable of the Prodigal Son shows us, “sin, sin, sin” is the way of swine and muck. It is not praiseworthy in any way. And the humiliation, agony, and dishonor of hell remains firmly in place.
Here is a list of excellent features of coming to faith in Christ. This list doesn’t go away upon adoption of PUR theology. The idea that it does is a non sequitur, specifically a kind of “Kochab’s Error.”
Q: But why does any of that interim stuff matter, if we’re all reconciled at the end of the day?
A: That degree of “at the end of the day” is radically reductive and destroys interim meaning. There is meaning to our lives, thoughts, actions, words, love, relationships, families, struggles, blessings, and punishments beyond “what happens in the very very end.”
Q: Okay, but isn’t there less urgency, if hell is purgatorial?
A: It is less urgent, but still urgent, since a real punishment looms from a wrathful (but just!) God. It is akin to saying that you’ll serve a year for theft rather than suffer ceaselessly for it; it would be absurd to say that the deterrent force against theft is eliminated thereby.
And, of course, urgency does not entail veracity. For example, an unjust, overpunishing God would compel greater urgent response. That doesn’t mean we should believe in an unjust, overpunishing God.
For each virtue there are two bookends of vice. The virtuous view is a proper fear and respect of equitable punishment. The vice of dearth is disregard for punishment entirely. The vice of excess is worry of overpunishment. Endless hell compels the latter, which is why so many clergy have struggled with anxiety-ridden parishioners on the topic of hell.
Q: What about blasphemy against the Holy Spirit, which shall not be forgiven?
A: Blasphemy against the Holy Spirit — misattributing the work of the Spirit to something else — is indeed a sin so serious that it shall not be forgiven. All sins that are not forgiven shall receive measured, wrathful recompense. This is the simple — almost surprisingly simple — answer under PUR theology.
As it so happens, the issues around blasphemy against the Holy Spirit are much more difficult for endless hell believers to address. It doesn’t really “fit” endless hell soteriology to say that such a misstep is necessarily unforgivable.
That’s because, under most brands of endless hell theology, anything not forgiven has endless hell as consequence. It’s just obviously out-of-proportion and thus prompts horrifying anxiety in rational people. Catholic apologist Jimmy Akin writes, “Today virtually every Christian counseling manual contains a chapter on the sin to help counselors deal with patients who are terrified that they have already or might sometime commit this sin.”
And so, in rides St. Augustine on his galloping hippos to endless hell’s rescue, redefining this sin from “misattribution of the work of the Spirit to something else” — clearly the infraction that occurred in the story — to “dying in a state of stubbornness against Grace.”
Very creative! It makes no sense with the actual story — “Everyone will give account at Judgment for every empty word they have spoken,” Jesus says — but sandbags against the aforementioned anxiety issues.
Q: What about Judas? Will he be reconciled?
A: We don’t know, but I think so.
St. Gregory of Nyssa didn’t think so, since the Bible says it would have been better for him never to have been born. He reasons, “For, as to [Judas and men like him], on account of the depth of the ingrained evil, the chastisement in the way of purgation will be extended into infinity.”
Indeed, there are many varieties of PUR theology. Don’t feel bound to a specific take on it. Do your own study and exploration.
I think “better never to have been born” is better taken as an idiom. It means his station is woeful — really, really woeful.
Consider what Solomon wrote, in his existential exploration:
“Again I looked and saw all the oppression that was taking place under the sun: I saw the tears of the oppressed — and they have no comforter; power was on the side of their oppressors — and they have no comforter. And I declared that the dead, who had already died, are happier than the living, who are still alive. But better than both is the one who has never been born, who has not seen the evil that is done under the sun.”
Judas was seized with remorse (Matthew 27:3-5). That means there was some good left in him, something to be salvaged, in Judas and perhaps people like him. This perhaps extends even to monsters like Adolf Hitler, who while a charismatic villain and brilliant in many ways, was also very, very screwed-up and stupid. He will receive his just recompense. I don’t envy what awaits him.
Q: What about Satan? Will he be reconciled?
A: We don’t know, but I don’t think so.
It depends on what Satan “is.” We don’t know exactly how he “works.” Perhaps he has some good left in him that can be salvaged. Perhaps, however, he was created as enmity-in-form (the “Lucifer” backstory is an erroneous folktale, Luther and Calvin rightly observe), and as such his redemption is an instance of “Winning the Mountain Game.” If so, his fate would be annihilation or sequestration, a special exception according to his special, by-nature antagony.
Again, there are varieties of PUR theology, and many debates to be had from the PUR foundation. St. Jerome tells us that most believers — or, at least, most of his purgatorialist ilk — in his day did believe in the eventual redemption of Satan: “I know that most persons understand by the story of Nineveh and its king, the ultimate forgiveness of the devil and all rational creatures.” (Commentary on Jonah)
But for my part, I doubt it.
Addressing Other Interpretations
Q: What about the impassable chasm of Luke 16?
A: This has nothing to do with the hell of Judgment. Luke 16’s story is about a descent into Gr. Hades / Heb. Sheol, the “Grave Zone” of Hebrew folk eschatology. Hades/Sheol are emptied at Judgment per Revelation 20. Regardless of what you think happens afterward, its chasm is moot.
For more about the difference between “Hades/Sheol” and “the hell of Judgment,” see this article, which also includes a discussion of the parable of Lazarus and the Rich Man.
It’s important to point out that St. Augustine completely missed this distinction, conflating the two and allowing this blunder to infect this theology, and the theology of the church broadly thereby.
Q: What about the Jesus’s reference to the immortal worms and unquenchable fire in Mark 9?
A: This is a reference to the corpses of Isaiah; the figurative fate of God’s enemies. Christ’s thesis is that it’s better to remove stumbling-catalysts than to stumble and thereby become an enemy of God, defeated in the end.
It cannot be used in support of an endless experiential torment; these are unthinking corpses laid to waste on the field. Annihilationists can claim a “face value” victory here, but then might be challenged to explain in what “face value” sense Jesus asks us to amputate ourselves. This is figurative (not at all uncommon for Jesus). Read the chapter for yourself.
We further point to the mysterious following verse, 49: “Everyone will be salted with fire.” It looks as if this “unquenchable fire” will affect everyone to some degree or another, spurring convicted change or eventual purgation.
Q: I see the Bible talk about “endless punishment” over and over again. I see the “smoke of their torment rising forever and ever.” What gives?
A: These come from reckless, imprudent, widespread, and popular translations of the Gr. aion / aionios / aionion word family. This is the toughest sticking point. Indeed, it is the only really resilient hanger upon which the ugly sweater of endless hell hangs, and it’s baked into the vast majority of Bible translations.
Aion means age. Aionios & aionion mean “of ages” or “age-pertaining,” often with overtones of gravity or significance. More prudent translations would read, “punishment of ages” or “punishment of the age,” and “smoke of their torment rising to ages of ages.”
When we scan through both modern and ancient lexicography, we see a bunch of different views. One view is that the word family is silent on finitude/infinitude and can qualify things of any duration. Another view is that the word family adopts finitude/infinitude according to context and that which the words qualify. And, of course, some modern lexicographies under ubiquitous endless hell belief say they wholly mean “everlasting,” when that was the domain of Gr. aidios.
We see that Hesychius of Alexandria, a Hellenic lexicographer from the late 4th century, defined aion as simply, “The life of a man, the time of life,” in his “Alphabetical Collection of All Words.” Bishop Theodoret of the theological school of Antioch, early 5th century, took the view that aion adopted the meaning of that which it qualified: “An interval denoting time, sometimes infinite when spoken of God, sometimes proportioned to the duration of the creation, and sometimes to the life of man.”
But in investigating aionios specifically, the task becomes more difficult. Plato used the term occasionally but idiosyncratically. From what we can tell, our best clue on aionios specifically comes from Olympiodorus.
6th century Hellenic scholar Olympiodorus’s story is of very high interest to us. His story takes place a century into endless hell becoming dominant in the church. Olympiodorus found himself in contest with Christians who, by this time, were unanimous in treating these words as equivocal with “everlasting.” This was corrupting their interpretation of Aristotle, and Olympiodorus’s commentaries elucidate this “intrusion of theologians.”
Olympiodorus spoke of Tartarus, the Hellenic idea of the bad afterlife and analogue to the hell of Judgment, this way:
“Tartarus is a place of judgment and retribution, which contains the places of retribution … into which souls are cast according to the difference of their sins… Do not suppose that the soul is punished for endless ages (‘apeirou aionas’) in Tartarus. Very properly, the soul is not punished to gratify the revenge of the Deity, but for the sake of healing… we say that the soul is punished for a period ‘aionios,’ calling its life and assigned period in Tartarus an ‘aion.'”
He further wrote:
“When aionios is used in reference to a period which, by assumption, is infinite and unbounded, it means eternal; but when used in reference to times or things limited, the sense is limited to them.”
This isn’t pagan novelty, but an annoyed reclamation of how the Greek-speakers generally understood the term (this is why St. Gregory of Nyssa called a purgatorial hell “the Gospel accord”) against the new wave of endless hell believers misunderstanding it.
What does this mean for us? It means that every time you see the word “forever” or “everlasting” in Scripture, you may need to double-check whether the underlying word is Gr. aion / aionios / aionion. If it is, then the translation you use may be “begging the question” in service of endless hell as a “given.”
It’s important to understand that without this “question” settled in favor of endless hell, endless hell belief no longer has any Biblical case left. Only annihilationism and PUR remain with positive cases, but remain divided over how to interpret apoleia and the recognition of God’s stated preference-stacking, promises, and plans.
Q: Matthew 25:46 says, “Then they will go away to kolasin aionion [punishment of ages], but the righteous to zoen aionion [life of ages].” We know that the zoen aionion lasts forever. The parallelism shows us that the kolasin aionion must last forever, right?
A: This is an ancient, unsound argument in the “hell’s duration” debate.
Here’s some reading to help detect the unsoundness. It’s tricky, but it’s discernible:
- An Ancient, Unsound Argument in the “Hell’s Duration” Debate.
See especially the analogy to Habakkuk 3:6 in the end.
- The Gift Game & Prudent Hermeneutics.
This thought exercise helps us see why “information from parallelism” is reckless and wrong.
Q: Does that mean that the zoen aionion is limited, too?
A: No; this would be a non sequitur. But first we need to do a quick untangling.
Both endless hell believers and purgatorial hell believers agree that the saved and unsaved receive everlasting perpetuity, that is, we will all continue onward forever. So (these two camps would agree) the zoen aionion doesn’t mean, in the strictest sense, “immortality” (like Gr. athanasia and aphtharsia).
Rather, it means life-of-ages, especially related to the Messianic Age. It represents having rushed-in to the Kingdom of God, where we can know the Father and the Son whom he sent. This direct interaction and revelation is the zoen aionion.
At Judgment, the zoen aionion (or aionios zoe) entails being found in the Biblou tes Zoes — the Book of Life.
Rather than being disowned (Matthew 10:32-33), Christ will advocate for us (Revelation 3:5). We receive a special inheritance that “can never perish, spoil, or fade… kept in heaven” (1 Peter 1:4). We eschew the “perishable crown” now in order to inherit the “imperishable crown” (1 Corinthians 9:25).
1 Corinthians 15 describes the general resurrection starting with those that belong to him. Then the end will come, and all enemies will be subdued… even death itself. “The last enemy to be destroyed is death” (1 Corinthians 15:26).
This only becomes confusing when we read the zoen aionion / aionios zoe strictly as “immortality.” Consider the rich young man in Matthew 19. He asks, “What good thing must I do to receive zoen aionion?” We imagine that he’s asking about living forever. But Jews in the Pharisaic tradition at the time already believed in a general resurrection (John 11:24, 2 Maccabees 12:38-46).
Rather, he’s talking about entering the zoen aionion: Knowing God, which (per Matthew 9:21) means righteousness now and inheriting “treasure in heaven” later. It is the “Life of the Age,” not “immortality.”
How do you get in? The commandments, which are fulfilled in love. But this rich young man needed to do one more thing. In order to receive that righteousness now and inherit that “treasure in heaven” later, he was called to give up his treasure on Earth (much like the contrast given in 1 Corinthians 9:25 and Matthew 6:19-21).
Jesus’s somber conclusion (Matthew 19:29-30):
“And everyone who has left houses or brothers or sisters or father or mother or wife or children or fields for my sake will receive a hundred times as much and will inherit zoen aionion. But many who are first will be last, and many who are last will be first.”
Only PUR preserves this “first-ness / last-ness” (vs. “first-ness / never-ness”) and maintains the original meaning of the zoen aionion / aionios zoe. Endless hell advocates are forced into cognitive dissonance, claiming that the aionios zoe literally means “everlasting life” while simultaneously proclaiming that both the saved and unsaved have endless perpetuity.
How do we know for sure that the zoen aionion / aionios zoe means “Knowing God intimately and directly through the Son”?
- First, that’s how Jesus defines it in John 17:3. We don’t have to make wild guesses. The definition is sitting right here.
- Second, that’s how it’s employed across the epistle of 1 John (the same author as recorded Jesus’s prayer above). Several verses in 1 John don’t make very much sense when we read the term as “immortality,” but make perfect sense when we read it as, “knowing God and participating in His New Covenant Kingdom, which brings with it righteousness and an inheritance.”
- Third, the definition Jesus used, and the way John employed the term, conforms precisely to the prophecy from Jeremiah about the Messianic life-of-the-age (Hebrews 8:10b-13): “I will put my laws in their minds and write them on their hearts. I will be their God, and they will be my people. No longer will they teach their neighbor, or say to one another, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest. For I will forgive their wickedness and will remember their sins no more.’ By calling this covenant ‘new,’ he has made the first one obsolete; and what is obsolete and outdated will soon disappear.”
Even though the zoen aionion isn’t strictly “immortality,” immortality rides alongside it insofar as death itself has been conquered by Christ’s death and resurrection, and will be destroyed as the last enemy. In addition, Revelation 22 shows that the Edenic “Tree of Life” will make its return at long last.
Q: You ask us to accept that endless hell is a doctrinal error. How could such an error be so widespread under God’s watch for 1500 years?
A: This is a theodicean issue. God’s Spirit shall guide the church into all truth, but this guidance is on God’s timetable.
- Protestants should especially resonate with this; a Protestant would say that false doctrine was widespread in the church, at least in the centuries leading up to the Reformation.
- On the other side of the table, Catholics should remember that doctrine develops, and some of the most cherished dogmas received articulation only after centuries of debate. Perhaps the ordinary and universal Magisterium will someday develop consensus that any purported place of endless torment shall be largely empty, and a purgatorial fixing awaits nearly all.
Based on our experiences with suffering, evils in the world, confusion, disunity, etc., the only workable theodicy is one that operates both on God’s timetable, and according to God’s interests, one of which must be a subtlety, patience, and working through our fumbling human wills as much as feasible.
Here’s a video that talks more about theodicy. Experiential incredulity is overwhelmed by a sacred expression of faith and hope in God’s plan, purposes, and timing. It helps that it’s easy to postulate benefits of temporary, widespread belief in endless hell (though we’d rather not do so unless we think ourselves prophets).
Again, Romans 11:33-34:
“Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! Who has known the mind of the Lord? Or who has been his counselor?”
Q: Still, how could an idea become so popular if it’s in error? Wouldn’t everyone have noticed?
A: A glance at memetic theory tells us that an idea’s popularity is a function of its virulence (“spread-iness”) and resilience (“stick-iness”). Those, in turn, are functions both of truth/falsehood and human quirks — weird little follies that affect both individuals and groups.
Indeed, we can all admit that endless hell has strong “memetic legs,” whether or not it’s true.
Q: Do you people really think you’re smarter than St. Augustine, St. Thomas Aquinas, Martin Luther, John Calvin, and all the rest?
A: No. We pale in brilliance to many Christian luminaries who’ve struggled to make sense of endless hell. And beyond that, we admit that there are many other Trinitarians — as well as Hindus, Mormons, Jews, Buddhists, Muslims, and atheists — that would destroy us in an IQ test.
But orthodoxy on hell’s duration, just like orthodoxy about anything we can say about God or religion, is not a smartness contest. It’s an exercise in searching the Scriptures like Bereans and, prayerfully and together, debating and arguing the nitty-gritty until arriving at the most sensible conclusion, even if it takes centuries, and even if it takes thousands of Spirit-seeking voices in friendly contest, and even if that conclusion is the mere recovery of a smothered historical teaching.
Q: This seems like a tiny change at first: “Rather than hell being infinite, it is finite.” But it seems to have a huge, devastating impact on traditional soteriology. Who can accept it?
A: The libraries of traditional soteriology exploded out of the “baking soda + vinegar” of endless hell being (1) ubiquitous and sacrosanct, and (2) morally untenable. This yielded a bizarre situation wherein a doctrinal blunder is simultaneously a doctrine with volumes of supporting commentary by countless brilliant thinkers.
But the case is demonstrable. Search the Scriptures, maintain a depth of diligence and scrutiny, and find out if PUR is true.
In many ways, it’s like time-traveling back to do an ancient king a small favor. Upon completing the favor and returning to the present, the favor’s butterfly effect has changed whole cultures and national borders.
In this way, it is a small correction, while also being one of the most significant corrections we can make as Christians.
“For no one is cast off by the Lord forever. Though he brings grief, he will show compassion, so great is his unfailing love. For he does not wholeheartedly bring affliction or grief to any person.”
“For the Lord’s wrath is fleeting,
but his goodwill lasts a lifetime.
Weeping may stay for the night,
but in the morning, rejoicing comes.”
- Gerard Beauchemin’s “Hope Beyond Hell” is an extremely readable introduction. You can get it on Amazon (free on Kindle) or download it for free from his web site.
- Fr. Aiden Kimel’s reading list can take you from there.
Today we’re going to talk about one of the biggest “bugs” in theology, which cascades down into conversation & contemplation bugs in soteriology, eschatology, metaphysics, and more.
This “bug” underpins much of what we’ve already talked about on this site over the past year or so.
First, let’s meet Apollos.
This is because Apollos is exclusively about reduction.
As soon as he found out that the blue rider and red horse were “both Play Doh,” he took a hammer to them and squished them into a hideous, formless mass.
His problem wasn’t that he looked deeper. And he wasn’t lying when he observed that both forms were, ultimately, “Play Doh.”
But he went too far in drawing a destructive, form-killing “should/ought” conclusion merely from observing shared pieces/parts or shared ultimate causes.
See the other guy in that last panel? That’s Amon.
The story’s not over. Let’s see what happened the next day.
This is because Amon is exclusively concerned with maintaining forms.
Here, the problem wasn’t that Amon wanted to protect Blue-Monkey-on-Red-Elephant. Of course he wanted to protect it! It is interesting and meaningful and beautiful!
Rather, the problem was that — like Apollos — he erroneously thought that a destructive, form-killing “should/ought” conclusion proceeds from any observation about shared pieces/parts or shared ultimate causes.
This reasoning error prompted a loss-aversive overreaction against anyone making such an observation.
The pallid faces of both Apollos and Amon represent the fact that both characters represent errors of reasoning (in specific, they are powered by the same is/ought non sequitur). These errors yield lifeless, bug-ridden theology, and Christianity has had a major problem with it for over 1800 years.
The Checkmark-Shaped Reaction
It’s true that as we practice reduction, a sort of “existential gravity” makes us feel as if we’re losing our forms.
This is because forms are where all meaning resides.
The situation looks a bit like this — for everything we care about:
This is the teaching of the Teacher, concluded “upright and true” in Ecclesiastes. “At the end of the day,” all prospects can be reduced to that which is ultimately empty of meaning — “hollow.” (Read more about Ecclesiastes and meaning here.)
In other words, by default we live in a “macroscopic” world where forms are common-sense and plain-to-see. We have all sorts of folk conclusions about the simplicity of the world, like that meaning is purely objective (has no interest-dependencies), that responsibility is “buck-stops-here,” and that we have spontaneity and multiple realizable futures (encapsulated in a feeling of libertarian free will).
But as soon as someone busts out a “microscope” — literally or proverbially — these folk ideas begin to break down, and we start to feel “existential gravity” just like the Teacher of Ecclesiastes (probably Solomon) did:
There are 3 reactions we can have.
The first is Apollos’s reaction: Radical reduction into a “tomb,” “dungeon,” or “fish’s belly” of nihilism, denying formative truth.
The third is Solomon’s reaction: Remember that formative truth remains true, even while reductive truth is also true, although some forms need to be dropped, modified, or refined, like a faceted gem cut from rough rock.
This “check-marked shaped” journey ends in a declaration of compatibility: Formative truth is compatible with reductive truth, and their appearance of “disagreement” — their paradoxy — is because they proceed from different vantage points, i.e., “hetero-phroneo.”
(That, and the surface forms did contain a bit of false junk.)
Our quirky brains have trouble with heterophroneo; by default, they’re rather “monophroneo.”
And this yields the huge theology bug. It’s solvable, but only with hard work, and a refusal to be an Apollos or Amon (both of these characters are “Kochabs“).
“The dog and the dirty napkin” (we used this example before):
- Dogs and dirty napkins are 100% different.
- Actually, they’re 100% the same: They’re both mere collections of particles.
- You’re both right depending on the vantage point. Yes, they’re both reducible to mere collections of particles, and we should avoid thinking that there’s some “magical” animating principle in dogs that makes them substantially distinct. But I don’t care much about that. I care about the fact that the former has feelings, thoughts, loyalty, and can play fetch, and is happy to greet me when I come home. The latter doesn’t have any of that stuff. And that’s where meaning lives.
“Altruism” (we also used this one before):
- Altruism and selfishness are 100% different.
- (“Psychological egoism”) Actually, they’re 100% the same. They’re both products of what eventually reduce to self-interests. For example, your desire to give to a certain charity reduces to something you care about. Even self-sacrifice is always in terms of what prospects you hope to achieve or principles you hope to exemplify.
- You’re both right depending on the vantage point. Yes, they are both so-reducible. But our dictionary still functions. There’s still a difference in form between generosity and stinginess. There’s still a difference in form between sacrifice and retention. There’s still a difference in form between love-driven behavior and gratuitous self-service. Those are the things I care about. That’s where meaning lives.
“Ecclesiastes” (a deeper look here):
- Objectives and objects are brimming with meaning.
- Actually, everything is ultimately empty and meaningless. Laughter is great, but what does it accomplish? Wealth seems awesome, but it never satisfies. Ambition is an envy-fueled treadmill. The ground on which we build children, projects, labor, and learning is hollow.
- (“Existentialism”) The search for ultimate meaning is futile — a chasing after the wind. This is an upright and true teaching. But it is also upright and true that laughter is great. Our journey should not yield nihilism, but a gem-like refinement toward what is really meaningful in life according to our interests, that is, food, drink, friends, family, finding satisfaction in our labor and projects, and fulfilling our “owes” to one another (social and moral obligations, including oaths to leaders and God) so that we avoid the “Collection Agent.” That’s where meaning lives. (Later, Christus Victor restores the shattered vessel, so that helps.)
“Freedom & Sovereignty” (many examples on this site; start here):
- We act with free will; we make real choices and can be held accountable.
- Actually, we are causal creatures and our thoughts & decisions are products of that which makes us “tick.” Rewinding far enough, we owe ourselves ultimately to external factors.
- (“Compatibilism”) You’re both right depending on the vantage point. I’m a caused, causal creature, and I make real choices all the time. I have interests, emotions, thoughts, a will, and all of these are genuine. I make mistakes and have successes and triumphs, all of which are products of who I am, and who I am is always changing (God willing, I can even change myself in a recursive way!). As such, I can be held truly accountable for my real choices, but we definitely need to jettison folk notions of responsibility.
The Sun Also Rises
Ecclesiastes 1:5 says, “The sun rises and the sun sets, and hurries back to where it rises.”
But does it really do this?
The sun’s behavior used to be a big deal. The fact of sunsets/sunrises being mere perceptual phenomena from rotational motion — and the additional fact of the sun’s relative stagnancy compared to the Earth — so violated folk “surface forms” that many people became Amons and took up hammers.
When we take a microscope to the situation, we find that the sun isn’t actually traveling across the sky and “hurrying back.” The sun is millions of miles away, relatively still, while the Earth flies around it, rotating while it does so and illuminating a perpetually-changing hemisphere.
To some folks, this reduction destroys sunrises. And it does, sort of.
But look out the window!
See the fiery sky against the shadowy land?
See the clouds underlit with morning?
Look! The sky has been punctured with a knife of blinding light!
The sword of morning is slaying shadows right and left. The stone is rolling. The dungeon gate is opening. The fish’s maw is heaving.
Our reduction “destroyed” the sunrise.
And yet, the sun also rises.
Here’s a free truth we have by virtue of classical logic:
- All self-contradictory claims are necessarily false.
This is very useful, and (of course) very intuitive. If Harriet says I’ve got the job, and Bernard says that I haven’t got the job, we know that “Both Harriet and Bernard are correct,” is a false claim.
If you’re like me, however, your brain did something funny upon reading the above sentence.
If you’re like me, the first thing you did — upon reading that brazen declaration of the claim being false — was re-read the premise and excitedly explore if there was a strange way that Harriet and Bernard might both be correct.
For example, it may be that the hiring team is definitely going to give me the job. So in a sense, Harriet is correct; the job is headed my way. But since I don’t yet have it officially, Bernard is correct when he says I don’t have it.
It’s important to recognize, however, that to make “Both Harriet and Bernard are correct” true, we had to add extra qualifiers to make Harriet’s sense of “got the job” and Bernard’s sense of “got the job” different.
In doing so, we actually changed the premise to, “Harriet says I’ve got the job in one sense, and Bernard says that I haven’t got the job, but in a different sense.”
And, of course, it no longer necessarily follows that “Both Harriet and Bernard are correct” is a false claim.
Paradoxes vs. Contradictions
A paradox is a claim that appears to be contradictory on the surface, whether or not it actually entails a contradiction.
Paradoxes are useful for conveying non-contradictions because, by looking like a contradiction at first, they excite and engage the reader. They pique the reader’s curiosity.
This is due to stimulation of the neurotransmitter dopamine, which is correlated with reward-interested contemplation, and which is extra active when dealing with spikes of uncertainty or surprise, especially in anticipation of prospective rewards. These rewards can be solid (like a donut), imagined (like a promised donut inside an actually-empty box), or psychological (like feelings of self-validation).
In other words, the brain activates “nitro,” trying extra hard to untangle what just occurred, and/or to refine strategic expectations and hold on to important data. And this “nitro” experience is almost always euphoric.
It’s a brain chemical trick, in a sense, and the Bible frequently takes advantage of it for greater resonance, just as so many songs employ rhyming and so many novels employ plot twists.
Because “All actual contradictions are false” is a “free truth” that we know for certain, it follows that if some paradox is true, it must not entail a contradiction. There must be some way to resolve it, even if humans cannot yet know that way.
Sometimes, we can think for a brief moment and see that, even on its face, the paradox in question is just wordplay using antonyms.
- For example, “The first shall be last and the last shall be first” is a mere reversal of fortune; it’s not contradictory any more than saying, “He who is hired now shall be fired tomorrow.” Exchanges, like “You must give to receive,” are similarly obviously non-contradictory.
Sometimes, we can (like with the Harriet and Bernard example above) infer qualifiers that, when selectively applied, “split” a single term into two different terms.
- For instance, “When I am weak, then I am strong” is resolved through inference and context — “Ah! He’s saying, ‘When I am weak in myself, then I am strong in Christ.'”
Sometimes, we can resolve a paradox partially by the above method, but cannot “dig deeper” once we’ve reached the limit of human observation and divine revelation.
- The Trinitarian paradox — “both three and one” — is a good example. This would be contradictory, but we’re supposed to infer qualifiers that break the contradiction: “Three in one respect, but one in another respect.”
Do we know precisely what those “different respects” are? Of course not; we’re dead-ended at grunting analogies at best.
But that’s okay. The paradox is resolved, even though we’re at the limits of explication.
Finally, we can resolve some of the most notorious paradoxes through philosophical deconstruction, especially through theological quietude: Refining terms that we erroneously thought were coherently defined, jettisoning unworkable garbage, and recognizing/accepting linguistic fuzziness and modality of communication.
Some examples of philosophical deconstruction through theological quietude:
- “God ‘changes moral rules’ while being himself unchanging” can be resolved by treating moral rules as functions that make references to, among other things, those being given the rules and of what they’re capable. Check out pivotal philosopher of language R. M. Hare’s “Angelic Ladder” figure for more about this.
- “God forbidding humans to do things he himself does” is similarly resolved through the “Angelic Ladder” (but is a bit more obvious, akin to having special rules for my dog that I don’t follow).
- “God willing evil come to pass while not willing that evil come to pass” is resolved by parsing the variety of senses of “willing” and “wanting” — just as we parsed the variety of senses of “got the job” in our earlier example. See “Is God the Author of Evil? (Semantics of ‘Want/Will’)“.
- “Human responsibility vs. sovereignty.” Paradoxes of sovereign (superordinate) ascription and subordinate ascription are resolved through the Bible’s heterophroneo.
The Doctrinal Refrigerator
While there are limits to human reason and the revelation we’ve been given, with most paradoxes of doctrine, I don’t think we should feel content “riding the dopamine wave” of perpetual tension — which many believers are prone to do — however exciting (and often very mystical-sounding) it might be to do so.
Like leftovers sitting in the back of the fridge, these things can breed and cultivate incoherent doctrine, especially since contradictions serve as powerful logical wildcards.
When you’re asked which of two contradictory doctrines is correct, it’s seldom the case that the answer is simply, “Yes!”
That’s a very cute, even mystical-sounding answer. But on many issues, a moldy answer.
We have the tools — in our noggins and in our Bibles — to explore and articulate the doctrines of our faith in a best, responsible attempt at coherence.
Perhaps you’ve heard of the “No True Scotsman” logical fallacy. It goes something like this:
“All Scotsmen enjoy haggis,” says Mike.
“My father’s Scottish, though, and he hates haggis!” objects Julia.
“Then your father,” replies Mike, “is not a true Scotsman.”
Instead of “true,” Mike could have said “genuine” or “real,” but the fallacy remains: he is, on the fly, stipulating a persuasive definition in order to defend his original claim against the clear rebuttal.
Let’s look at another version of the above exchange for a moment.
“All Scotsmen hate haggis,” says Mike.
“My brother’s Scottish, though, and he loves haggis,” objects Julia.
“Then your brother,” replies Mike, “is not a true Scotsman.”
This exchange is much more absurd, isn’t it?
Why is that?
Even though Mike’s original claims in both situations are false, and even though Mike’s replies in both situations are fallacious, his second reply is zanier because there is indeed an association between being from Scotland and enjoying traditional Scottish food, like haggis.
It’s one thing to fashion a stereotype along a vector of strong association; it’s quite another to fashion a stereotype completely against that association.
I think you’ll agree that this is pretty basic stuff so far.
But it turns out that these odd exchanges can go a long way toward helping us think about theology and philosophy.
Step 1: The Red Flag
Any time someone prepends the qualifiers “true,” “genuine,” or “real” in front of a relatively familiar concept, it should serve as a red flag to you that a persuasive definition might be at play.
Often times, such persuasive definitions aren’t employed as dirty tricks as with the “No True Scotsman” fallacy, but as sincerely felt foundations for various theological claims.
So when you see those words, your brain should tell you, “Shields up!”
Step 2: Recognize the Association
Remember that most persuasive definitions — “true _______,” “genuine _______,” “real _______,” etc. — subsist upon stereotyping a strong association.
(I say “most” because, sometimes, a theologian or philosopher really is attempting to advance a new, bizarre, idiosyncratic definition in order to provoke a dopamine-exciting response. These maneuvers are usually recognized easily, without need for shields or red alerts.)
So step 2 is to recognize that association.
For example, Fred might say, “Risk is innate to love. Without risk, there cannot be genuine love.”
The association here is clear: In some of the most loving relationships and loving actions we can take, there’s something about that relationship or action that can be correctly described as “risky.”
Furthermore, risk multiplies against evaluation. I may value something, but if the work necessary to acquire or reaquire that thing is very intense — particularly if it is something that cannot be reaquired if I lose it — it does a number on our prospect-seeking and our loss-aversive neurotransmitter activity.
This is why the evil “Art of Seduction” fad involves emotionally abusing a partner into being afraid you’ll leave and uncertain about your ultimate intentions. This makes unsuspecting partners fall in love way earlier than is healthy, “cheating” people into love using the “hack” of perceptive risk cultivation.
That’s the “dark side” of risk.
The “light side” includes when I have awful dreams about being married to someone else, I wake up feeling a buzz of thankfulness that I’m with my wife. My imagination races to the numerous possible worlds in which I missed out on this blessing in my life. The overwhelming gratitude I feel in being fortunate to be her husband, when so many things could have gone wrong, and when so many disasters may befall us in the future, multiplies against the natural satisfaction I have enjoying her company and interacting with her every day.
And thus, for emotions to escalate into being “in love,” it often takes the perceptive value-multiplier of risk.
There is a very, very strong association here.
Step 3: Search for Decoupling Corner-Cases
So the question here is, “Is X merely strongly associated with Y, or is X absolutely necessary for ‘true’ Y?”
To put it in terms of our example, “Is risk merely strongly associated with love, or is risk absolutely necessary for ‘true’ love?”
To answer this question, we can go through the exercise of searching for “decoupling corner-cases.” This are the uncommon instances in which there is Y without X — e.g., a Scotsman without the affinity for haggis.
In terms of our example, we’d be searching for situations in which there is love expressed — which everyone would describe as genuine, true, and real — but in which there is very low, even zero risk.
One corner case might be the love a (particular, loving) new mother has for her newborn. There is no risk of the newborn defying her or rebelling against her, and yet the love toward the baby is genuine.
Down the road, the baby will inevitably leave the mother, and there are thoughts about the child’s path in life and destination, and this multiplies against the perceptive value. But this risk is not a predicate. The mother need not appeal to some future risk in order to genuinely love her child.
(Neither must the mother have a measure of unreliability to express such! Good gravy!)
The next corner case is much less heartfelt, but shows how affinity is a product of interest resonance independent of any risk-driven “multipliers.”
Over the last 20 years, I’ve written many simulations of deterministic automata. These are virtual worlds in which little, simplistic virtual organisms go about their business.
The following is from a schema called “Durdle Dwarves.”
Even though these virtual units act deterministically, they find themselves in all sorts of situations.
In the following, two units chase one another in an endless race in the larger cell on the right. On the left, a unique condition is changing mindless rock into a mobile unit and he fumbles about before turning back into stone.
But there are many less-stable patterns as well. These “dwarves,” like the stalwart dwarf adventurers from Lord of the Rings, dig walls, build bridges, carve mines, push minecarts, collect rocks from one location and deposit them in others, and more.
When I watch one unit chase another, or watch a unit build a long bridge, I know exactly what he’s going to do. The delight for me isn’t in the “riskiness” of his endeavor — after all, these are all deterministic. Rather, I delight simply because they are doing things that resonate with me. These aren’t real-life bridges or minecarts or rocks, but the patterns are so analogous that I like watching them. (I used the pronoun “he” in this paragraph — did you notice that, or did the word feel acceptably natural?)
None of this is to imply that we are much akin to the “Durdle Dwarves.” We’re much more complicated, for one. We also make decisions, through a neural process called “decisionmaking,” in which we measure and select an action according to an evaluation of imaginary opportunities.
This is only meant to show that I can “enjoy” or “have affinity for” things that literally cannot defy my foreknowledge.
I can imagine a world in which I’ve created a hyper-complicated automata with extremely human-like units, and genuinely love and feel for them as my creations even if I know exactly what they’re going to do, just as I genuinely love and feel for my dog even though his behavior is almost completely predictable — and as that predictability increases, my love continues fully and ever onward, unscathed.
That isn’t a stretch to me. To me, this is a valid demonstration of the “decoupling” of affinity from risk and, eventually, given a sufficient increase in resonance and affinity, genuine love and care.
In the Abstract
This 3-step process should be our modus operandi whenever we see someone making a persuasive argument using a “limited” sense of “true _______,” “genuine _______,” or “real _______.”
“Genuine love” isn’t the only word finding itself used in this persuasive, stipulative manner.
As you engage in theological and philosophical discussions, you’ll see all sorts of terms like this:
- “Real freedom”
- “Genuine choice”
- “True Christians”
- “Real value”
- “Genuine altruism”
- “True justice”
- “Real spirituality”
- “Genuine possibility”
- “Truly rational”
Each of these probably trigger a few mental images and concepts. You might even feel a sense of what the author might be intending.
But is that the same sense the author intended?
Remember that I’m the author, here…
… And I didn’t intend anything by any of them!
I have no idea what those stipulative “reals/genuines/trues” are doing to those words. They could be doing anything! (Thank goodness they’re not being employed toward some rhetorical strategy right now! They’d be really dangerous if they were!)
And that’s why those words should always prompt “shields up” as part of that slow, “boring,” critical, 3-step evaluation.
Where have you seen these kinds of phrases being used?
God’s superordinate responsibility for absolutely everything that happens follows directly from his classical attributes:
- God is omnipotent (having complete authority over creation to heal, stop, or functionally undo anything he pleases).
- God is omniscient (even if only about the present).
- God has a will (he isn’t indifferent or inactive).
- God has at least an occasional willingness to intervene in the affairs of mankind to direct or course-correct.
If those properties are accepted, there’s no coherently-expressible way to avoid that conclusion of complete superordinate responsibility.
But we don’t want to say that God is the author of evil, nor do we want to say that he meticulously micro-manages trivial events, like the precise manner in which a certain leaf is tossed-about by the wind.
Put another way, we hope to avoid saying that God deliberately “wanted”:
- Trivial things that have no significance.
- Horrible things that could have, theoretically, been miraculously averted.
Quietude to the Yawn-Inducing Rescue
The goal of theological Quietude is to remedy doctrinal disputes by identifying boring language problems responsible for the perpetuation of those disputes.
Whereas exciting, passionate, Loud theology would have us say, “There’s got to be more to it,” theological Quietude says, “That’s actually all there is to it.”
Quietude solves our problem.
First, Quietude asks the following (Quietude often asks clarifying questions):
What Does “Want” Even Mean?
As it turns out, the word “want” is horribly confusing, and nobody knows precisely what it means without additional inference or explication.
“Now hold on there, Stan,” you might be thinking. “‘Want’ is one of the first words we learn as children. It’s 4 letters. It’s a single syllable. It seems pretty dang straightforward!”
But It Isn’t
Here are five completely theologically distinct definitions of “want.”
Sense #1: “What you want” is any one of many desires within you.
For example, you can really want to make your wife happy by coming home on time, and you can also really want to make your boss happy by staying at work late.
Sense #2: “What you want” is the desire that “wins” and is ultimately expressed.
Sense #3: “What you want” refers to your higher-order desires only.
You may have the lower-order desire to give in to temptation and eat the sundae, but you have the higher-order desire to abstain in service of your diet. Abstaining is “what you want,” independent of which choice you ended up making.
This Sense #3 is the one used by Paul in Romans 7:15.
Can you see how crazy this is getting, yet? Senses #3 and #4 are complete opposites.
Sense #5: “What you want” refers to your grossly selfish desires only.
(The “you” is often emphasized here; there is an implied “for yourself” trailing subclause.)
The Sixth “Want”
But there is a Sense #6 as well. It’s very similar to Sense #2 (the desire that “wins”), with one key difference: It’s where no desire “wins,” but rather, the desire set is just “best-expressed,” and in a way that doesn’t fully satisfy any of them.
This can happen when two or more of those desires are incommensurable.
Let’s take the “come home / work late” scenario. In it, I could stay just 45 minutes late. I’d make my boss a little happy and a little disappointed, and my wife a little happy and a little disappointed.
I wouldn’t be perfectly expressing my desires, but I’d be optimally expressing my desires.
And, for the first time, the gold star of “want” is not placed on any of my driving desires, but rather the expression thereof:
A Perfecting Plan
Often, the incommensurability of desires is circumstantial. For example, if my wife is going to be at a school function late anyway, then I don’t need to come home on time in order to keep her happy.
If I find myself in a Sense #6 situation, I’ll want circumstances to change over time such that my optimal expression doesn’t seem so suboptimal anymore.
The best plan would be one which transforms mere optimization into perfection:
This would be a plan of “birthing pains,” to invoke Romans 8. Creation wasn’t finished at the Garden, to invoke Irenaeus.
These variants of “want” can be similarly applied to “will.”
Pretending as if the definition of “God’s will” is single-faced, instead of many-faced as shown above, causes all manner of meaningless discussion and fruitless contemplation.
Let’s journey through each of the senses and compare them against our classically sovereign God.
- In Sense #1 (competing, inner wants), it is not God’s will that evil exist.
- In Sense #2 (the inner want that wins), it is not God’s will that evil exist.
- In Sense #3 (the higher-order wants), it is not God’s will that evil exist.
- In Sense #4 (the lower-order wants), God wants for nothing; he is not like humans, who are pitifully ignorant and have volatile desire sets.
- In Sense #5 (the grossly-selfish wants), God wants for nothing; he is loving.
But in Sense #6 (the optimal expression of the total desire set, with temporary dissatisfaction), God did indeed will that evil exist.
But only in this limited, 6th Sense.
And this is indeed what we find in Scripture. For although God is benevolent and loving, he is superordinately responsible for the “bad stuff” — Heb. raah.
I form the light, and create darkness: I make peace, and create evil (Heb. raah): I the Lord do all these things.
Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil (Heb. raah) in a city, and the Lord has not done it?
Do not both evil (Heb. ha-ra-owt) and good come from the mouth of the Most High?
So, Is God the Author of Evil?
The answer is “No… that is, depending on what you mean by ‘author.'”
In the superordinate sense in which I say that “God owns my house,” he is. And, as we saw above, that’s also what the Bible says.
But that’s not what we usually mean when we talk about the authoring evil.
Usually, when we talk about authoring evil, we mean orchestrating events with consequentially ill intent — malice, destructive hedonism, gambling with lives, etc.
Willing “bad stuff” in one of the first 5 Senses, in other words.
In those senses, we would certainly not say that God is the author of evil, and these are the senses to which the early theologians are so averse.
If Natural Development is Valued…
If one of God’s desires is to stay mostly hands-off, letting nature take its course with minimal course-correcting intervention, then as part of that “perfecting plan,” we’ll plausibly see all sorts of “bad stuff” and “trivial stuff” — even such stuff with no prospective purpose except to satisfy that mostly-hands-off desire.
This conjecture would fit with the pattern we see in the Bible, where God intervenes directly and publicly only a few dozen times over millennia — where, for most, “He who is unseen” must be sought and found.
Of course, with the “bad stuff,” we hold a sacred hope that God’s genius and foreplanning would somehow use it for goodness, down the road, despite itself.
But this prospective utility is not assured for every “bad thing.” Natural protrusions of triviality and evil alone may satisfy a desire to “mostly let run,” if only that humanity look itself in the mirror. We dare not contrive theodicean prophecy in a misguided attempt to solve the experiential problem of evil. That’s completely above our paygrade.
To hope, however, is officially in our job description.
Evolutionary patterns can be applied, by analogy, to anything that has similar basic mechanics of virulence (“spread-iness”) and resilience (“stickiness”).
Those basic mechanics aren’t that big of a deal and aren’t controversial. If something spreads and sticks, passing various selective “tests,” it has a better chance to flourish.
We take advantage of this fact when we utilize genetic algorithms in software. The software isn’t dealing with real organisms, cells, or DNA, but we don’t need those things — we just need mechanics analogous to those basic evolutionary principles.
Over the last few decades, we’ve all started to recognize that social information has mechanics analogous to these basic evolutionary principles.
Again, this shouldn’t really be controversial — obviously, some ideas are better than others at spread-iness and stickiness, and are tested against various selective agents in the environment.
This is important to recognize, however, because the various conceptual snags and counterintuitive patterns we recognize in genetic evolution can help us power past conceptual snags and counterintuitive patterns that have been infecting theology, philosophy, and any other social collection of ideas.
In the church, this bears itself out in:
- Doctrinal disputes
- Persistent error or incoherence
- Tribal bickering and quarreling
- And much, much more
The following is the first in a four-part series of a basic introduction to memetics, and how it affects philosophy and theology.
So here’s the weird thing. You can have a genotype that has great virulence and resilience, but is bad in terms of things [of which we] say, ‘We think this thing is good.’
For instance, it might be bad for justice, it might be bad for truth, it might be bad for quality of life, it might be bad for all of these things — but because it is high in virulence and resilience, it wins.
It dominates the environment over time.
Ugh! That’s lame!
- Memetics Pt. 1: Introduction, and the “Fitness” Snag
- Memetics Pt. 2: The Four Brothers (and Their Business Booths)
- Memetics Pt. 3: The Short Tower Problem
- Memetics Pt. 4: Short Towers + Secret Gnosis
Is God really in control? Does his sovereignty encompass everything? Is the universe working out an orchestrated creative process according to God’s deliberate, big-picture will?
Or, by contrast, is the universe on a twisting, winding road according to the pulls and tugs of innumerable creatures with free will? Are our decisions dictating the course of the plan without, in turn, being dictated by it?
The Bible appears to support both, at first glance.
- The Bible says that a man’s steps are not his own (Jeremiah 10:23), that a man’s heart plans his way but the Lord directs his steps (Proverbs 16:9), and that God intervenes as it suits his pleasure in order to get the job done in the manner he most prefers, including affecting the decisions of people like Jacob and Esau’s mother Sarah, and hardening the heart of Pharaoh (Romans 9:9-18). The Bible says that God has bound everyone — Jew and Gentile — over to disobedience in order to have mercy on them all (Romans 11:32), and that his plan works out everything in conformity with his big purposes (Ephesians 1:11).
- But the Bible also says, later in Jeremiah (chapter 18), that if a nation exceptionally delights or disappoints God, he’ll alter his stated plans for them. Furthermore, the Bible frequently talks about human volition, choice, responsibility, and just punishment, which would appear — at first glance — to require free will as a prerequisite.
The mainstream Christian response is, “Both, somehow.” The net result, in our mind’s eye, is a non-cohering picture that flickers one way and the other, never making all that much sense.
Broken chunks of an incomplete sovereignty collide with granular pieces of a devastated free will. It’s not a very pretty picture, and folks are generally so repulsed by it that they cry, “Oh, I don’t know! It’s a mystery! One day we’ll get it.”
But that doesn’t last very long. Soon enough, that mystery is being employed as a logical wildcard, being crammed and shoehorned into whatever theology a person pleases.
As an inscrutible mystery, it should have been a dead-end of logical derivation, but they’ve taken a sledgehammer to the wall, and now anything goes.
By “anything goes,” I’m referring to the endless doctrinal opinions on freedom and sovereignty, across every denomination of the Christian religion, and throughout its history.
Sovereignty Logically Follows from God’s Classical Attributes
First, it’s important to understand that God’s absolute sovereignty really is a “free truth” that proceeds from God’s classical attributes.
Take the following 4 premises as given:
- God is omnipotent.
- God is omniscient (in the classical sense of knowing even the future).
- God has a will (he isn’t indifferent or inactive).
- God has at least an occasional willingness to intervene in the affairs of mankind to direct or course-correct.
If those premises are given, then we can ask ourselves, “When would God intervene in such a way?”
The answer would be, “Whenever it suits the optimization of his interests — i.e., whenever he pleases.”
We can also ask ourselves, “When would God not intervene in such a way?”
And the answer is the same: “Whenever he pleases.”
Since the answer to both questions is “whenever he pleases,” this means that everything that happens must be a product of his deliberation, in service of his interests. This might include down-the-road interests, or an optimization of incommensurable interests, that generate what Paul calls the “birthing pains” of the ongoing creation.
This is the “sovereign conclusion.”
St. Augustine correctly reasoned this, in Enchiridion, ch. 24:
“This obviously is not true: [The idea that] there is anything that he willed to do and did not do, or, what were worse, [that] he did not do something because man’s will prevented him, the Omnipotent, from doing what he willed. Nothing, therefore, happens unless the Omnipotent wills it to happen. He either allows it to happen or he [directly] causes it to happen.”
And the “foreknowledge is not predestination” complaint doesn’t work here. If those 4 premises are true, there is no functional barrier between foreknowledge and predestination (although they are distinct in the degree to which various divine interests are expressed in time).
Thus, some folks have taken the route of jettisoning the classical attributes of God such that he definitely is not sovereign in the way commonly understood.
This has three perceived payoffs:
- First, this approach allows the picture to cohere (so they think) upon just one of the Bible’s “pictures” above, rather than settling on the ugly hybrid.
- Second, that picture is one in which each of us has an unchained, uncoerced will. We are not fully under God’s control, they suggest; God has some control, and we have some control, and various dark agents have some control. We are the “co-authors of history.”
- Third, it’s extremely useful for theodicy (the reconciliation of God’s attributes with the bad stuff that happens in the world) if God isn’t sovereign.
Initially, they jettison only omniscience. But this doesn’t go far enough because, as it turns out, the sovereign conclusion proceeds also from these 4 premises:
- God is omnipotent.
- God knows everything about the present, but is uncertain about the future.
- God has a will (he isn’t indifferent or inactive).
- God has at least an occasional willingness to intervene in the affairs of mankind to direct or course-correct.
Thus, Open Theists sometimes feel forced to go even further, usually ditching omnipotence in favor of “weak God” theology, or persuasively redefining omnipotence such that subtlety is “true power.”
(For more about why they’re forced to go that route, watch the following video: “Challenge for Open Theism“.)
I think there are some palatable elements to this approach, but…
Assuming We Don’t Want to Do That…
There’s a robust, complete reconciliation of the first two pictures available to us.
It eluded us for many centuries, because it required discovering and deducing enough about ourselves to get rid of the idea of libertarian free will.
You see, there are, roughly, two kinds of free will.
The first is libertarian free will (which has nothing to do with the political persuasion). This is the idea that a part of us is completely spontaneous or uncaused. Advocates like to say “self-caused,” but nobody knows exactly what that means.
Early Christian theologians were obsessed with libertarian free will, because it was a fountain that seemed to yield so many exciting and stimulative puzzle-like prospects.
And it was taken for granted because — after all — my steps feel like my own.
Origen Adamantius demonstrates the underpinning archaic folk science in his De Principiis, Bk. III:
“Of all things which move, some have the cause of their motion within themselves, others receive it from without: and all those things only are moved from without which are without life, as stones, and pieces of wood, and whatever things are of such a nature as to be held together by the constitution of their matter alone, or of their bodily substance. … Others, again, have the cause of motion in themselves, as animals, or trees, and all things which are held together by natural life or soul; among which some think ought to be classed the veins of metals. Fire, also, is supposed to be the cause of its own motion, and perhaps also springs of water.”
In none of this am I implying that these geniuses were dullards. They were simply working with the tools and body of knowledge to which they had access.
They didn’t understand how the brain works. They didn’t realize that our desires and impulses are driven by complicated machinery of neurons, synapses, and neurotransmitters, which are in turn motivated by things as mind-boggling as our genetic programming to things as deceptively mundane as what we had for breakfast.
They had some understanding of these causal contingencies, of course. Obviously they understood that a person can teach another, and mold another, and discipline another, and manipulate another, and threaten another, etc., sufficiently that the other’s mind is altered.
But they held out hope that, no matter how deep we explored into the causal contingencies of our thoughts, there would yet be a blank gap with a nearby signpost, “Here there be libertarian independence.”
Libertarian free will is our “default feeling,” since we cannot sense the emergence of our thoughts from the machinery by which they were created. The fact that others surprise us by their behavior, and we even surprise ourselves, lends even more weight to the default hypothesis.
The problem is that we can’t find libertarian free will anywhere. Furthermore, we don’t even know where to look, because the concept is not articulable.
Slowly but surely, we (in philosophy) began to realize that it’s not a real thing.
And this realization was horrifying. In fact, it was so horrifying, that we (Christians) got stuck on the first stage of grief — denial — and have been, for the most part, stuck there ever since. Even Calvinists, the infamous predestination-pushers of Christianity, often have vestiges of libertarian language and thought.
Why was it horrifying?
- It feels like a new oppressive force is added.
- It seems like there’d be no moral responsibility.
- It appears that we’d no longer make real choices and have no efficacy.
- It is a “dark incubus” that births an existential nightmare by robbing us of our sense of origination.
Note that, in the above bullets, I talked about our feelings, how things seem, how things appear, and what we sense. This was deliberate, because the reality is that all of these things can be overcome.
- First, no new oppressive force has been added. The world has not changed. The rejection of libertarian free will is a “world-rocker” for sure, but we have to be ultra-careful not to let our worlds be over–rocked. I called this mistake “Kochab’s Error” in an earlier post.
- Second, there’s still moral responsibility, because responsibility is not an ethereal bauble that bounces around, looking for its buck-stops-here resting place. Rather, responsibility is a dynamic recognition of causal “nodes” in service of fixing them or encouraging them.
(For more about dynamic responsibility, watch the following video: “Responsibility: Ejecting the Looseful and Keeping the Useful“.)
- Third, we still make real choices, because real choices are simply this: Electing one from a menu of prospective options to actualize. Nothing more magical than that.
- Further, efficacy is retained, because efficacy is simply the fact that what you do causes things to occur accordingly. Nothing more magical than that.
- Finally, our sense of origination can be retained through our individual uniqueness and the increase thereof through recursive self-molding.
19th century philosopher John Stuart Mill wrote:
“I felt as if I was scientifically proved to be the helpless slave of antecedent circumstances, as if my character and that of all others had been formed for us by agencies beyond our control, and was wholly out of our own power…
I pondered painfully on the subject, till gradually I saw light through it… I saw that though our character is formed by circumstances, our own desires can do much to shape those circumstances; and that what is really inspiriting and ennobling in the doctrine of [compatibilistic] free will, is the conviction that we have real power over the formation of our own character; that our will, by influencing some of our circumstances, can modify our future habits or capabilities of willing.
All this was entirely consistent with the doctrine of [antecedent] circumstances, or rather, was that doctrine itself, properly understood.”
That’s the other major kind of free will: Compatibilistic free will.
Compatibilistic Free Will
As the name might suggest, it’s completely compatible with there being a predetermined chain of events. Compatibilistic free will is a semantic revision that extricates the volitional dictionary — things like choice, responsibility, efficacy, and the term “free will” itself — from the libertarian shackles of incoherency that had kept these issues so insanely intractable.
Compatibilism asks us, “When you say free will, what are you saying the will is free from, and to what degree?”
It correctly recognizes that nothing is “free” in a vacuum. You have to be free from something, even if that something is merely implied. For instance, “Buy one, get one free,” really means “Buy one, get one free of charge,” or “of cost.”
And so, we can talk about “free-from-X will, to degree Y” about any oppressor X that we feel is meaningful to us.
“Destiny” is not a meaningful oppressor, because to be divorced from it is nonsensical. But Goliath of Gath could be a meaningful oppressor. Same with Nazi propaganda. Same with other lies, threats, manipulations, coercions, and brainwashings.
These can all constitute very meaningful oppressions of my will, making it “less free” than it would otherwise be.
Once we have a volitional dictionary that “works” with God’s sovereignty, our hybrid picture turns from this monstrosity…
… into this beauty:
We can use “heterophroneo” as a compound term that means “different ways of thinking about things.” This helps capture when non-contradictions nonetheless seem paradoxical due to the different vantage points at play.
- Yes, God is in control. But still, I can talk about in what ways my decisions are efficacious.
- Yes, a man’s steps are not his own. But still, I can talk about my own steps in a subordinate sense (just as I can talk about my own house versus my neighbor’s, though God transcendently owns both).
- Yes, God is benevolent. But still, we can talk about the local “birthing pains” of his creation — sins, disasters, etc. — and put our hope in their being instrumental for an ultimate happy ending. We hold a sacred hope that God will be proved holy and righteous (Isaiah 5:16).
- Yes, God knows what’s going to happen. But still, he can use hypothetical language to convince us to do the right thing, proclaim true (but ungrounded) counterfactuals, and make anthropomorphic statements about having regrets and changing his mind.
What follows are two great examples of heterophroneo from the Bible.
Timen and Atimian
In Romans 9, Paul talked about how Israel was being used for instrumental purposes despite itself.
In service of his thesis that God decides the destinies of the nations, Paul referred to the fact that God ordains the destinies of individuals, even intervening to change them, even to harden their wills.
When his imaginary antagonist asked, “Who, then, can resist his will?,” Paul did not say, “Oh, don’t misunderstand. Of course you can resist his will!”
Rather, Paul launched into a staunch defense of God’s sovereign orchestration of destinies:
“Shall what is formed say to the one who formed it, ‘Why did you make me like this?’ Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use?”
You see that “special” and “common”? Those are actually the Greek words timen and atimian; honorable and dishonorable.
It’s important that we recognize this. It’s not about being a hero versus lukewarm. It’s about being a tool of honorable use versus a tool of dishonorable use. Both have purposes. Both have a role to play.
That’s the sovereign perspective.
And then comes the heterophroneo.
Paul repeated the very same language in 2 Timothy — but from the human perspective, wherein we can “cleanse ourselves” and choose which role we’ll adopt.
2 Timothy 2:20-22
“In a large house there are articles not only of gold and silver, but also of wood and clay; some are for special [Gr. timen; honorable] purposes and some for common [Gr. atimian; dishonorable] use. Those who cleanse themselves from the latter will be instruments for special [Gr. timen; honorable] purposes, made holy, useful [Gr. hegiasmenon euchreston; set apart and very profitable] to the Master and prepared to do any good work. Flee the evil desires of youth and pursue righteousness, faith, love and peace, along with those who call on the Lord out of a pure heart.”
He was able to do this without contradiction because our decisionmaking is compatible with God’s sovereignty.
The Sins of Joseph’s Brothers
Joseph’s brothers were sick and tired of Joseph and his visionary dreams, wherein those brothers bowed down to him. They were also envious of his coat, a symbol of their father’s favor.
So they attacked him and sold him into bondage.
“So when Joseph came to his brothers, they stripped him of his robe — the ornate robe he was wearing — and they took him and threw him into the [empty] cistern. … [And] when the Midianite merchants came by, his brothers pulled Joseph up out of the cistern and sold him for twenty shekels of silver to the Ishmaelites, who took him to Egypt.”
Needless to say, that’s a pretty serious sin. It’s one thing to throw your family members into a cistern, but to then sell them into slavery? Pretty reprehensible. Undoubtedly a sin of malice and unchecked envy.
And then comes the heterophroneo.
Joseph became a ruler and managed a plan to store up food in preparation for a big famine. His brothers came to Egypt seeking a portion, but didn’t recognize Joseph. After messing with his brothers for a while, Joseph finally revealed himself.
“Then Joseph said to his brothers, ‘Come close to me.’ When they had done so, he said, ‘I am your brother Joseph, the one you sold into Egypt! And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. For two years now there has been famine in the land, and for the next five years there will be no plowing and reaping. But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance.'”
Did you catch that? God sent Joseph. Did God sin? No, the brothers sinned.
But their sin was the dishonorable instrument — the tool of atimian use — by which God saved his people.
And it’s not as if God just kinda rejiggered his plan to work with what he had. Joseph referenced God’s sovereignty — and counterintuitive tactics — as a way to comfort and relieve his brothers of a measure of guilt, now that they had come to repentance.
And this segues into our final stop.
Why the Heterophroneo?
Heterophroneo can be confusing. At first glance, it looks like a contradiction. As such, it was held as a paradoxical mystery alongside belief in libertarian free will for centuries.
So why would Scripture use it? Because we’re supposed to use it.
Heterophroneo is useful.
The human perspective is good for:
- Recognizing our own wills and dispositions and how they can be turned in various directions.
- Deliberation among multiple imagined prospects.
- Recognizing when we are being subverted, coerced, or exceptionally manipulated by things we consider meaningfully oppressive.
- Assigning responsibility without feeling like we have to do a radical backward reduction. “Talking about your house and my house, even though God owns the universe.”
- Reframing our uncertainty into prospective hopes and fears, and using those vivid images to aid in our decisionmaking. This helps us make choices in better service of our higher-order interests.
The sovereign perspective is good for:
- Humbling ourselves.
- Praising God, and recognizing his attributes (his power, wisdom, dominion, and will).
- Helping us fight through suffering, Elihu-style.
- Taking comfort in God’s grand plan of reconciliation.
- Recognizing over what things we do not have control, and sacrificing that anxiety and uncertainty, converting it to faith in God and his promises.