godrulz said:
Titan: In a nutshell, what are the distinctions between foreknowledge and predestination? What, if any, are their similarities/relationships?
It seems to me that the things God predestines (e.g. first/second coming of Messiah) are foreknown. The things that He does not predestine (e.g. what I will eat next year) are not foreknown.
There is a conceptual distinction. Whether or not there is an actual distinction is the big question.
Conceptually, one can talk about a later event causing a previous event, but this has never been observed and it is unclear how one could observe such a thing. Consider every time travel story you have ever read as examples of the concept. One way of looking at this when dealing with intelligent agents, is to decide who willed an act. The Arminian notion is that you choose to perform an act, and then that choice results in God's foreknowledge of the choice. The cause is the choice. The effect is God's knowledge. The time order is reversed. Predestination preserves the normal time order of cause and effect, but then it is God who wills your choice. Your apparent choice is actually the result of God's design.
I will admit I have never seen an effect occur before its cause, but I have never observed anyone walk on water either. Cause prior to effect is a problem of definition. This usual scientific definition implies that the cause came first. However when dealing with the purposeful actions of intelligent agents one defines cause as a matter of will rather than timing. Will is an ill-defined term scientifically speaking anyway. An act of will is neither a random occurrence nor a deterministic result of previous inputs. It is something else. One's will is an independent variable within oneself .
It may be that even in matters of will effect always follows cause. If this is so then exhaustive foreknowledge and freewill are mutually exclusive, but one cannot merely assume this to be true or state one has never observed it to be violated and expect to win the argument.
It is much like the Trinity. From scripture we get
1) God is one. 2) Each person of the trinity is God. 3) The persons are distinct.
To reconcile these seemingly contrary statements one postulates the Trinity.
Likewise from scripture the Arminian gets:
1) God knows all human choices beforehand. 2) All human choices are free.
3) God does not cause evil.
One may argue these points as Bob and Sam are doing. However, the Arminian is
convinced of all three. To hold them all he needs to posit that cause can follow effect.
I, myself, am unconvinced of 1 and 2. I believe one can replace "all" in both statements with "some" and then obtain them from scripture, however. This leaves me unsure in the answer to Arminian vs. OV, but I uphold 3 and reject Calvinism.
Titan.