[This is the third in an n-part series, where n>1 and probably n<10.]
In this unintentionally and regrettably sporadic series, I’ve been considering the question: How well is Molinism supported by the Bible? In the first post I argued that the Bible affirms (1) comprehensive divine providence and (2) God’s knowledge of counterfactuals of creaturely freedom (i.e., knowledge of what any created agent would freely choose if placed in specific circumstances), but Molinism holds no advantage over Augustinianism with respect to (1) and (2). I concluded with this statement:
If we want to show that Molinism has better biblical support than Augustinianism (or vice versa) then we need to find some proposition p which is affirmed by Molinism and denied by Augustinianism (or vice versa) such that p enjoys positive biblical support (i.e., there are biblical texts which, on the most natural and defensible interpretation, and without begging philosophical questions, assert or imply p).
In the second post I examined one candidate for proposition p: the proposition that moral freedom is incompatible with determinism (which Molinists invariably affirm, but Augustinians typically deny). I concluded that the Bible offers no support for incompatibilism. In this post I’ll consider a second candidate for proposition p: the proposition that God desires all to be saved.