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Human Freedom, Divine Knowledge, and Mere Molinism: A Biblical, Historical, Theological, and Philosophical Analysis
Does humanity possess the freedom to think and act, or are we always caused and determined to think and act--exactly how we think and act--by things outside of our control? If we are always causally determined to think and act by things outside of our control, then how can humans be genuinely responsible for any of our thoughts or following actions? However, if humanity is genuinely free and responsible for at least some of our thoughts and actions, then how can the Christian rationally affirm the doctrine that God is totally sovereign and predestines all things? In Human Freedom, Divine Knowledge, and Mere Molinism, Timothy A. Stratton surveys the history of theological thought from Augustine to Edwards and reaches surprising historical conclusions supporting what he refers to as "limited libertarian freedom." Stratton goes further to offer multiple arguments appealing to Scripture, theology, and philosophy that each conclude humanity does, in fact, possess libertarian freedom. He then appeals to the work of Luis de Molina and offers unique arguments concluding that God possesses middle knowledge. If this is the case, then God can be completely sovereign and predestine all things without violating human freedom and responsibility.
330 pages, Kindle Edition
Published October 20, 2020
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October 30, 2020
MAGNUM OPUS! Those are two words that come to mind when I think of the dissertation written by Dr. Tim Stratton. In this book, which is his dissertation, Tim Stratton defends the theological systematic called Molinism. He begins by noting that divine determinism and libertarian free will have much scriptural support, thus a charitable person can understand why some might embrace either Exhaustive Divine Determinism or believe that God has granted libertarian free will. There are biblical passages that seem to teach both.
After surveying the biblical foundations for the divine sovereignty/free-will debate, Stratton moves on to look at how Christian thinkers have typically dealt with this issue, how they reasoned about it, and what conclusions they drew. Astonishingly, apart from St. Augustine near the end of his life and Jonathan Edwards, most of the prominent historical theologians (e.g Augustine earlier in life, Thomas Aquinas, Jacobus Arminius, and even Martin Luther and John Calvin) held that human beings have libertarian free will (i.e the ability to choose between a range of alternatives each of which is compatible with one's own nature). Not all of these theologians believed that humans had freedom in soteriological issues (i.e the ability to choose to respond to the gospel of reject the gospel), but they did believe human beings had genuine libertarian freedom when it came to non-soteriological matters. For example, John Calvin would say that while I didn't have the freedom to accept or reject Christ, I do have the freedom to choose whether the next Bible I read is The NIV Cultural Background Study Bible or The Apologetics Study Bible or even a regular Bible. And likewise, Luther would say that while non-Christians cannot choose to receive the gospel unless "effectually called" by God's irresistible grace, and Christians, by contrast, cannot choose to spurn God's grace, non-Christians can choose between a variety of other things. For example, an atheist could choose whether to watch The Simpsons, Family Guy, or not watch TV at all and read a book instead.
I would (and Stratton does as well) disagree that we don't have freedom in soteriological issues. We affirm with Arminius that God has granted people "prevenient grace" to enable people to respond positively or negatively to the gospel, but the point is that applying universalism across the board, according to Tim Stratton's historical theological survey, really didn't seem to gain traction even in Calvinist circles until Jonathan Edwards.
I found this surprising as I had previously thought Calvin and Luther were exhaustive determinists, and I'm sure it will come as a surprise to many others. Again, they didn't believe we had the ability to choose or reject God, but they believed we could choose between lots of things not related to salvation.
The historical-theological survey of Christian thought that Stratton surveys goes in the chronological order of three periods; pre-reformation, reformation, and post-reformation. He starts with Augustine and ends with Edwards.
After surveying the way that Christian theologians through church history have handled the divine sovereignty/human free will debate, which covers chapters 3-11, Dr. Stratton spends two chapters arguing that human beings do possess libertarian free will.
In chapter 12, he covers various philosophical arguments for LFW, including his famous FreeThinking Argument which was the subject of his masters thesis and is the namesake of his ministry FreeThinking Ministries. There are different forms of the argument, but my favorite is The FreeThinking Argument Against Naturalism, since it sweeps the legs of divine determinists like Jonathan Edwards and naturalistic determinists like Sam Harris simultaneously.
1: If naturalism is true, human nature does not include an immaterial soul.
2: If human nature does not include an immaterial soul, then humans do not possess libertarian freedom.
3: If humans do not possess libertarian freedom, then humans do not possess the ability to rationally infer and rationally affirm knowledge claims.
4: Humans do possess the ability to rationally infer and rationally affirm knowledge claims.
5: Therefore, humans possess libertarian freedom.
6: Therefore, human nature includes an immaterial soul.
7: Therefore, naturalism is false.
The "core" of The FreeThinking Argument, which shows up in all versions, is this:
1: If libertarian freedom is not possessed by humans, then humans cannot rationally affirm knowledge claims.
2: Some humans can rationally affirm knowledge claims.
3: Therefore, some humans possess libertarian freedom.
In this chapter, Dr. Stratton gives arguments and good reasons to believe all of the premises are true. Thus, even apart from biblical considerations, one can deductively conclude that human beings are genuinely free agents who are the source of their own actions and can choose between a range of options compatible with their nature at least some or maybe even most of the time.
But of course, there are biblical arguments for libertarian free will as well. This is the subject of chapter 13 of the book. Stratton already unpacked some of this in chapter 2 titled "Biblical Foundations" but he goes into more detail in chapter 13.
For example,
The Apostle Paul makes many claims suggesting that his audience possesses this type of freedom. For example, Galatians 5:13 (NLT): "For you have been called to live in freedom, my brothers and sisters. But don’t use your freedom to satisfy your sinful nature. Instead, use your freedom to serve one another in love."
Stratton cites Burton's classical commentary on Galatians, and in that commentary, Burton highlights the “voluntary” choice of using human freedom wisely in a sort of “slavery” shown by loving actions/decisions in relationships especially among believers: “To men who have been accustomed to think of law as the only obstacle to free self-indulgence . . . such language is . . . easily taken to mean that for the Christian there is nothing to stand in the way of the unrestrained indulgence of his own impulses . . . The thought is . . . convert not this freedom into . . . Having urgently dissuaded the Galatians who were formerly enslaved to gods that are not really gods . . . [he] bids them serve one another, yet clearly not in the sense of subjection to the will, but of voluntary devotion to the welfare, of one another . . . The present tense of δουλεύετε [serve] reflects the fact that what Paul enjoins is not a single act of service, nor an entrance into service, but a continuous attitude and activity.”
Dr. Stratton writes that"Paul is clear that those to whom he is writing possess the freedom—an ability—to choose among a range of options each of which is compatible with their sinful natures, namely, a choice to satisfy selfish desires, or to serve others in love.
Another example is 1 Corinthians 10:13, the apostle Paul wrote: “No temptation has overtaken you, except what is common to man. And God is faithful. He will not allow you to be tempted beyond your ability, but with the temptation, will provide a way of escape also so that you will be able to endure it.” This is probably the most powerful evidence of libertarian free will in the entire Bible. Paul says that the temptation that afflicts his readers isn’t anything unusual. He then goes on to say that God is faithful, and won’t allow the temptation to sin to be so overwhelming that it’s impossible for them to resist it. Instead, God will provide “a way of escape” so that they’ll endure it and ergo avoid sinning.
Paul is assuming here that his readers don’t have to sin. Sin is not inevitable. God provides a way out so that we’ll be able to avoid sin. If we do sin, it’s because we refused to take “the way of escape” that God offered. If we don’t sin, it’s because we chose “the way of escape”. This verse presupposes libertarian free will. It presupposes that the listener does not have to sin. He’s faced with A (sin) and Non-A (The Way Of Escape). He can choose either and is responsible for whichever one he chooses.
At least Christians have libertarian freedom to sin or not sin. But of course, whether unbelievers can or not cannot be drawn from this verse. One would need to look at additional passages of scripture and/or philosophical arguments to get that conclusion. But this verse does disprove Exhaustive Divine Determinism (EDD), i.e determinism across the board. Christians are free in a libertarian sense because neither sin nor the way of escape are inevitable.
There are many other examples that I won't go into. Get the book to read about them yourself!
After laying the biblical foundations for God being in control of all thinks in Chapter 2, and having established that human beings are responsible for at least some things in Chapters 2, 12, and 13, Stratton goes on to argue that he thinks Molinism is the best way to systematize the biblical and philosophical data.
And I wholeheartedly agree with him. To explain Molinism, I often start with the three logical moments of God's knowledge. Let’s take the crucifixion of Jesus as an example. The Bible says “This man [Jesus] was handed over to you by God’s deliberate plan and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross.” (Acts 2:23, emphasis mine). The crucifixion of Jesus was deliberately planned by God, His foreknowledge played a role in the matter, but it was wicked men who put Jesus to the cross. Molinists say that God knew that IF Caiaphas was high priest in the first century, then he WOULD freely condemn Jesus on grounds of blasphemy and he would freely take Him to Pilate for execution. He knew that IF Pilate was perfect in the first century, then he WOULD freely comply with the demands of the crowd. And God knew that IF Judas was born in the time and place that he actually was, then he WOULD become Jesus’ disciple for a while and WOULD freely choose to betray Jesus to the Sanhedrin. God knew how all of these people WOULD behave IF He placed them in the time and places He did. God decreed the whole thing, but the libertarian freedom of the actors remained completely intact.
Thus, unlike divine determinists, simple foreknowledge Arminianism, and open theism (which are all plagued with numerous issues), Molinism can best account for the whole of what scripture teaches regarding the sovereignty of God and the freedom and moral accountability of human beings.
Dr. Tim Stratton then goes on to provide some additional arguments from scripture and logic to show that God has middle knowledge, and he addresses arguments philosophers give against middle knowledge, such as the infamous grounding objection.
My overall assessment is this; this is perhaps the greatest book on Molinism ever written. It's heavily researched (as all dissertations should be), Dr. Stratton quotes the words of the people he disagrees with so you can be confident that he is not misrepresenting what they believe, and the arguments for libertarian free will both from philosophy and scripture are powerful. Moreover, this book covers a wide array of topics; logic, how to properly exegete scripture, what The Bible says about God's sovereignty and what The Bible says about human free will, it covers church history and how theologians through the ages have wrestled with the face value tension of God being sovereign and man being free, it covers philosophical arguments for and against free will, biblical arguments for and against free will, and it ends with how Molinism can help bolster some arguments in Christian Apologetics! That final chapter is called "The Apologetic Significance Of Molinism".
Finally, I found myself quite surprised at how easily accessible this book is! For a dissertation, it is surprisingly easy to understand, especially for such deep subjects! Most books or blog posts I have read on Molinism have been kind of heady, even though they were pop level stuff! When I first picked up this book, I was expecting loads of scholar babble. That was not the case. I'm hoping that this is not due to my familiarity with the subject matter. There is a tendency for me to think "If an average guy like me can grasp this stuff, other people ought to be able to as well." In other words, hopefully, the book really IS easily accessible and it's not just that I have high reading comprehension (I have graduated from pop-level books after all).
But possible cognitive blindspot aside, I would recommend this book to both scholar and layperson alike!
After surveying the biblical foundations for the divine sovereignty/free-will debate, Stratton moves on to look at how Christian thinkers have typically dealt with this issue, how they reasoned about it, and what conclusions they drew. Astonishingly, apart from St. Augustine near the end of his life and Jonathan Edwards, most of the prominent historical theologians (e.g Augustine earlier in life, Thomas Aquinas, Jacobus Arminius, and even Martin Luther and John Calvin) held that human beings have libertarian free will (i.e the ability to choose between a range of alternatives each of which is compatible with one's own nature). Not all of these theologians believed that humans had freedom in soteriological issues (i.e the ability to choose to respond to the gospel of reject the gospel), but they did believe human beings had genuine libertarian freedom when it came to non-soteriological matters. For example, John Calvin would say that while I didn't have the freedom to accept or reject Christ, I do have the freedom to choose whether the next Bible I read is The NIV Cultural Background Study Bible or The Apologetics Study Bible or even a regular Bible. And likewise, Luther would say that while non-Christians cannot choose to receive the gospel unless "effectually called" by God's irresistible grace, and Christians, by contrast, cannot choose to spurn God's grace, non-Christians can choose between a variety of other things. For example, an atheist could choose whether to watch The Simpsons, Family Guy, or not watch TV at all and read a book instead.
I would (and Stratton does as well) disagree that we don't have freedom in soteriological issues. We affirm with Arminius that God has granted people "prevenient grace" to enable people to respond positively or negatively to the gospel, but the point is that applying universalism across the board, according to Tim Stratton's historical theological survey, really didn't seem to gain traction even in Calvinist circles until Jonathan Edwards.
I found this surprising as I had previously thought Calvin and Luther were exhaustive determinists, and I'm sure it will come as a surprise to many others. Again, they didn't believe we had the ability to choose or reject God, but they believed we could choose between lots of things not related to salvation.
The historical-theological survey of Christian thought that Stratton surveys goes in the chronological order of three periods; pre-reformation, reformation, and post-reformation. He starts with Augustine and ends with Edwards.
After surveying the way that Christian theologians through church history have handled the divine sovereignty/human free will debate, which covers chapters 3-11, Dr. Stratton spends two chapters arguing that human beings do possess libertarian free will.
In chapter 12, he covers various philosophical arguments for LFW, including his famous FreeThinking Argument which was the subject of his masters thesis and is the namesake of his ministry FreeThinking Ministries. There are different forms of the argument, but my favorite is The FreeThinking Argument Against Naturalism, since it sweeps the legs of divine determinists like Jonathan Edwards and naturalistic determinists like Sam Harris simultaneously.
1: If naturalism is true, human nature does not include an immaterial soul.
2: If human nature does not include an immaterial soul, then humans do not possess libertarian freedom.
3: If humans do not possess libertarian freedom, then humans do not possess the ability to rationally infer and rationally affirm knowledge claims.
4: Humans do possess the ability to rationally infer and rationally affirm knowledge claims.
5: Therefore, humans possess libertarian freedom.
6: Therefore, human nature includes an immaterial soul.
7: Therefore, naturalism is false.
The "core" of The FreeThinking Argument, which shows up in all versions, is this:
1: If libertarian freedom is not possessed by humans, then humans cannot rationally affirm knowledge claims.
2: Some humans can rationally affirm knowledge claims.
3: Therefore, some humans possess libertarian freedom.
In this chapter, Dr. Stratton gives arguments and good reasons to believe all of the premises are true. Thus, even apart from biblical considerations, one can deductively conclude that human beings are genuinely free agents who are the source of their own actions and can choose between a range of options compatible with their nature at least some or maybe even most of the time.
But of course, there are biblical arguments for libertarian free will as well. This is the subject of chapter 13 of the book. Stratton already unpacked some of this in chapter 2 titled "Biblical Foundations" but he goes into more detail in chapter 13.
For example,
The Apostle Paul makes many claims suggesting that his audience possesses this type of freedom. For example, Galatians 5:13 (NLT): "For you have been called to live in freedom, my brothers and sisters. But don’t use your freedom to satisfy your sinful nature. Instead, use your freedom to serve one another in love."
Stratton cites Burton's classical commentary on Galatians, and in that commentary, Burton highlights the “voluntary” choice of using human freedom wisely in a sort of “slavery” shown by loving actions/decisions in relationships especially among believers: “To men who have been accustomed to think of law as the only obstacle to free self-indulgence . . . such language is . . . easily taken to mean that for the Christian there is nothing to stand in the way of the unrestrained indulgence of his own impulses . . . The thought is . . . convert not this freedom into . . . Having urgently dissuaded the Galatians who were formerly enslaved to gods that are not really gods . . . [he] bids them serve one another, yet clearly not in the sense of subjection to the will, but of voluntary devotion to the welfare, of one another . . . The present tense of δουλεύετε [serve] reflects the fact that what Paul enjoins is not a single act of service, nor an entrance into service, but a continuous attitude and activity.”
Dr. Stratton writes that"Paul is clear that those to whom he is writing possess the freedom—an ability—to choose among a range of options each of which is compatible with their sinful natures, namely, a choice to satisfy selfish desires, or to serve others in love.
Another example is 1 Corinthians 10:13, the apostle Paul wrote: “No temptation has overtaken you, except what is common to man. And God is faithful. He will not allow you to be tempted beyond your ability, but with the temptation, will provide a way of escape also so that you will be able to endure it.” This is probably the most powerful evidence of libertarian free will in the entire Bible. Paul says that the temptation that afflicts his readers isn’t anything unusual. He then goes on to say that God is faithful, and won’t allow the temptation to sin to be so overwhelming that it’s impossible for them to resist it. Instead, God will provide “a way of escape” so that they’ll endure it and ergo avoid sinning.
Paul is assuming here that his readers don’t have to sin. Sin is not inevitable. God provides a way out so that we’ll be able to avoid sin. If we do sin, it’s because we refused to take “the way of escape” that God offered. If we don’t sin, it’s because we chose “the way of escape”. This verse presupposes libertarian free will. It presupposes that the listener does not have to sin. He’s faced with A (sin) and Non-A (The Way Of Escape). He can choose either and is responsible for whichever one he chooses.
At least Christians have libertarian freedom to sin or not sin. But of course, whether unbelievers can or not cannot be drawn from this verse. One would need to look at additional passages of scripture and/or philosophical arguments to get that conclusion. But this verse does disprove Exhaustive Divine Determinism (EDD), i.e determinism across the board. Christians are free in a libertarian sense because neither sin nor the way of escape are inevitable.
There are many other examples that I won't go into. Get the book to read about them yourself!
After laying the biblical foundations for God being in control of all thinks in Chapter 2, and having established that human beings are responsible for at least some things in Chapters 2, 12, and 13, Stratton goes on to argue that he thinks Molinism is the best way to systematize the biblical and philosophical data.
And I wholeheartedly agree with him. To explain Molinism, I often start with the three logical moments of God's knowledge. Let’s take the crucifixion of Jesus as an example. The Bible says “This man [Jesus] was handed over to you by God’s deliberate plan and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross.” (Acts 2:23, emphasis mine). The crucifixion of Jesus was deliberately planned by God, His foreknowledge played a role in the matter, but it was wicked men who put Jesus to the cross. Molinists say that God knew that IF Caiaphas was high priest in the first century, then he WOULD freely condemn Jesus on grounds of blasphemy and he would freely take Him to Pilate for execution. He knew that IF Pilate was perfect in the first century, then he WOULD freely comply with the demands of the crowd. And God knew that IF Judas was born in the time and place that he actually was, then he WOULD become Jesus’ disciple for a while and WOULD freely choose to betray Jesus to the Sanhedrin. God knew how all of these people WOULD behave IF He placed them in the time and places He did. God decreed the whole thing, but the libertarian freedom of the actors remained completely intact.
Thus, unlike divine determinists, simple foreknowledge Arminianism, and open theism (which are all plagued with numerous issues), Molinism can best account for the whole of what scripture teaches regarding the sovereignty of God and the freedom and moral accountability of human beings.
Dr. Tim Stratton then goes on to provide some additional arguments from scripture and logic to show that God has middle knowledge, and he addresses arguments philosophers give against middle knowledge, such as the infamous grounding objection.
My overall assessment is this; this is perhaps the greatest book on Molinism ever written. It's heavily researched (as all dissertations should be), Dr. Stratton quotes the words of the people he disagrees with so you can be confident that he is not misrepresenting what they believe, and the arguments for libertarian free will both from philosophy and scripture are powerful. Moreover, this book covers a wide array of topics; logic, how to properly exegete scripture, what The Bible says about God's sovereignty and what The Bible says about human free will, it covers church history and how theologians through the ages have wrestled with the face value tension of God being sovereign and man being free, it covers philosophical arguments for and against free will, biblical arguments for and against free will, and it ends with how Molinism can help bolster some arguments in Christian Apologetics! That final chapter is called "The Apologetic Significance Of Molinism".
Finally, I found myself quite surprised at how easily accessible this book is! For a dissertation, it is surprisingly easy to understand, especially for such deep subjects! Most books or blog posts I have read on Molinism have been kind of heady, even though they were pop level stuff! When I first picked up this book, I was expecting loads of scholar babble. That was not the case. I'm hoping that this is not due to my familiarity with the subject matter. There is a tendency for me to think "If an average guy like me can grasp this stuff, other people ought to be able to as well." In other words, hopefully, the book really IS easily accessible and it's not just that I have high reading comprehension (I have graduated from pop-level books after all).
But possible cognitive blindspot aside, I would recommend this book to both scholar and layperson alike!
May 24, 2025
Don’t let the clunky title fool you. This is a great book. I’d come to believe that molinism was the way out of the conundrum of sorting divine sovereignty and human responsibility, but it was this book that led me fully to the invigorating air of clarity. Stratton’s gift is logical argumentation that guides you by the hand to conclusions.
So persuasive was his logical arguments that I went online and watched debates he had with others. It was as if others brought their knives to his gunfight. Strangely enough, some he debated were even more polished in the art of debate, but he just seemed to have them where it counted—actual arguments. It didn’t hurt that he was gracious either. Fortunately, that gracious spirit is also found in this book, though he is relentless in marshaling arguments and looking at the subject from all different angles.
The first two chapters are foundational and I suggest you take your time with them. Here is where you will make a quick observation. This is not casual reading. Make sure you notice that there is no fault in Stratton’s writing, but just that this is a deep subject. I think if you read an occasional paragraph over, and read slowly at all times, you will find this work quite lucid. In my judgment, we have for so long talked in broad generalities about things, and have just not followed through on what they mean. I think there’s a lot of layers inside us that have to be worked through. For example, he will explain what he calls exhaustive divine determinism (EDD), which he wisely defines as “all events are casually determined by God”. When I say there are many things that we have not thought through, you will see the profound implications if God has truly caused every single thing that happens, including every choice that’s ever made.
You probably already know, and it’s an argument that Stratton makes, that a lot of people can kind of agree with libertarian freedom until we touch upon salvation. Then we enter old battlegrounds where we must stay true to our alma mater, so to speak. Then, the focus shifts from merely seeking the truth to the propping up of the home team. I am being a bit vague on purpose here because a lot of people predetermine what they’re going to think about a book like this before they ever read the first word. This book is such a great one and it deserves better.
Chapters 3-10 survey historical periods successively to see how the debates crystallized. Sometimes I think this is not always helpful for a theological work, but in this case, it really is essential. Quite simply, many things, including definitions and categories, have all sprung from debates rather than a direct study of scripture.
Chapters 12-13 bring us back to direct theological issues. What libertarian freedom and its logical necessity simply must be addressed. I thought Stratton was masterful in showing that there logically must be some level of libertarian freedom.
The next chapter introduces us to Luis de Molina. He was a guy who made a brilliant observation that God must possess middle knowledge. Far more than anything about the guy himself, is the scriptural and logical weight of what he said. To my mind, it is profound.
Chapter 15 is the capstone of the book. Here he makes his arguments for middle knowledge and molinism. It is hard for me to see how someone coming with an open mind and a desire for truth could walk away without agreeing with what is presented here.
Chapter 16 is something of an icing-on-the-cake type of chapter. There is some apologetic ways that this teaching can help us. It’s not the heart of the book, but it is very interesting.
I rarely use the term “tour de force ” because it can be so cliche, but it fits here. Another thing I rarely say for the same reason is that I wish this book were so much better known, but I can hardly think of when I meant it more. 
I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255.
So persuasive was his logical arguments that I went online and watched debates he had with others. It was as if others brought their knives to his gunfight. Strangely enough, some he debated were even more polished in the art of debate, but he just seemed to have them where it counted—actual arguments. It didn’t hurt that he was gracious either. Fortunately, that gracious spirit is also found in this book, though he is relentless in marshaling arguments and looking at the subject from all different angles.
The first two chapters are foundational and I suggest you take your time with them. Here is where you will make a quick observation. This is not casual reading. Make sure you notice that there is no fault in Stratton’s writing, but just that this is a deep subject. I think if you read an occasional paragraph over, and read slowly at all times, you will find this work quite lucid. In my judgment, we have for so long talked in broad generalities about things, and have just not followed through on what they mean. I think there’s a lot of layers inside us that have to be worked through. For example, he will explain what he calls exhaustive divine determinism (EDD), which he wisely defines as “all events are casually determined by God”. When I say there are many things that we have not thought through, you will see the profound implications if God has truly caused every single thing that happens, including every choice that’s ever made.
You probably already know, and it’s an argument that Stratton makes, that a lot of people can kind of agree with libertarian freedom until we touch upon salvation. Then we enter old battlegrounds where we must stay true to our alma mater, so to speak. Then, the focus shifts from merely seeking the truth to the propping up of the home team. I am being a bit vague on purpose here because a lot of people predetermine what they’re going to think about a book like this before they ever read the first word. This book is such a great one and it deserves better.
Chapters 3-10 survey historical periods successively to see how the debates crystallized. Sometimes I think this is not always helpful for a theological work, but in this case, it really is essential. Quite simply, many things, including definitions and categories, have all sprung from debates rather than a direct study of scripture.
Chapters 12-13 bring us back to direct theological issues. What libertarian freedom and its logical necessity simply must be addressed. I thought Stratton was masterful in showing that there logically must be some level of libertarian freedom.
The next chapter introduces us to Luis de Molina. He was a guy who made a brilliant observation that God must possess middle knowledge. Far more than anything about the guy himself, is the scriptural and logical weight of what he said. To my mind, it is profound.
Chapter 15 is the capstone of the book. Here he makes his arguments for middle knowledge and molinism. It is hard for me to see how someone coming with an open mind and a desire for truth could walk away without agreeing with what is presented here.
Chapter 16 is something of an icing-on-the-cake type of chapter. There is some apologetic ways that this teaching can help us. It’s not the heart of the book, but it is very interesting.
I rarely use the term “tour de force ” because it can be so cliche, but it fits here. Another thing I rarely say for the same reason is that I wish this book were so much better known, but I can hardly think of when I meant it more. 
I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255.
January 20, 2022
Currently convinced of my mere molinism. Wrll laid out and thought out arguments.
August 3, 2024
Fascinating dissertation by Dr. Timothy Stratton. A must-read for all involved in Christian philosophy, especially in regards to the philosophical study of God's sovereignty & human freedom.
One needn't come to an agreement with soteriological Molinism if one holds to philosophical Molinism or Mere Molinism.
While some of the later arguments were, comparatively, weaker, the work as a whole was splendid. And, I should say, helpful in despellsing strawmans of Mere Molinism.
I am excited for what Dr. Stratton has to write in the future.
One needn't come to an agreement with soteriological Molinism if one holds to philosophical Molinism or Mere Molinism.
While some of the later arguments were, comparatively, weaker, the work as a whole was splendid. And, I should say, helpful in despellsing strawmans of Mere Molinism.
I am excited for what Dr. Stratton has to write in the future.
March 25, 2021
In this book, Stratton seeks to shed light on the apparent conflict between human freedom and divine knowledge. As a starting point, he grounds the discussion in scripture by showing how the Bible affirms both genuine human freedom and perfect divine knowledge. This means that whatever view one takes, one has to affirm both if they want to be in line with scripture.
The key concept for understanding the discussion is libertarian free will. In short, this is the idea that a creature is free to choose from a range of options compatible with it's nature. So as long as someone is genuinely free to make some choices, they have libertarian free will. To be clear, libertarian free will does not require all decisions to be made freely. Only some.
The bulk of the book is an historical survey of significant Christian thinkers from Augistine and Aquinas to Luther, Calvin, and Edwards. What Stratton demonstrates is that in every case prior to Jonathan Edwards, some degree of libertarian free will was either affirmed or allowed. In most cases this freedom was not extended to soterioligcal issues (that is, one could not bring about his own salvation freely), but non-soteriological issues were within the scope of free will.
Stratton then turns the discussion to his preferred solution to the problem of how to reconcile human freedom with divine knowledge: Molinism. On Molinism, God has three logical moments to his knowledge: natural knowledge, Middle knowledge, and free knowledge. The first two are logically prior to God's creative decree. The last is logically posterior to God's creative decree.
In God's natural knowledge, He knows all possible worlds He could create. In God's middle knowledge, He knows what every possible creature would freely do in any set of circumstances if God were to create such a world. In God's free knowledge, He knows what every creature will freely do in the actual world He created.
Stratton outlines Luis de Molina's defense of this position both philosophically and Biblically. Stratton then defends what he calls "Mere Molinism." Mere Molinism is the affirmation of two propositions: that, 1) humans sometimes have libertarian freedom and that, 2) God has middle knowledge. The key result of this endeavor is not just that Mere Molinism makes the most sense, but also that both Arminians and Five Point Calvinists can affirm the arguments in support of Mere Molinism.
Stratton brings the book to a close by elucidating how Molinism is advantageous for apologetics. Whether defending the Kalam or moral arguments, or responding to the problem of evil, Molinism ends up making the Christian's position more plausible than any of the non-Molinist approaches.
Overall, this book is an excellent read. This is especially true if you're new to Molinism, in which case this may be the best book for you to start with. Two factors set Stratton apart from others writing about Molinism. First, the space dedicated to the historical survey is significant and helps frame the discussion. Second, Stratton has an aptitude for taking complex topics and explaining them in understandable language. In fact, this is probably one of the only books on Molinism that can be read by someone with little background in philosophy. So if you have any interest in understanding how to reconcile human freedom with divine knowledge, this is an essential read.
The key concept for understanding the discussion is libertarian free will. In short, this is the idea that a creature is free to choose from a range of options compatible with it's nature. So as long as someone is genuinely free to make some choices, they have libertarian free will. To be clear, libertarian free will does not require all decisions to be made freely. Only some.
The bulk of the book is an historical survey of significant Christian thinkers from Augistine and Aquinas to Luther, Calvin, and Edwards. What Stratton demonstrates is that in every case prior to Jonathan Edwards, some degree of libertarian free will was either affirmed or allowed. In most cases this freedom was not extended to soterioligcal issues (that is, one could not bring about his own salvation freely), but non-soteriological issues were within the scope of free will.
Stratton then turns the discussion to his preferred solution to the problem of how to reconcile human freedom with divine knowledge: Molinism. On Molinism, God has three logical moments to his knowledge: natural knowledge, Middle knowledge, and free knowledge. The first two are logically prior to God's creative decree. The last is logically posterior to God's creative decree.
In God's natural knowledge, He knows all possible worlds He could create. In God's middle knowledge, He knows what every possible creature would freely do in any set of circumstances if God were to create such a world. In God's free knowledge, He knows what every creature will freely do in the actual world He created.
Stratton outlines Luis de Molina's defense of this position both philosophically and Biblically. Stratton then defends what he calls "Mere Molinism." Mere Molinism is the affirmation of two propositions: that, 1) humans sometimes have libertarian freedom and that, 2) God has middle knowledge. The key result of this endeavor is not just that Mere Molinism makes the most sense, but also that both Arminians and Five Point Calvinists can affirm the arguments in support of Mere Molinism.
Stratton brings the book to a close by elucidating how Molinism is advantageous for apologetics. Whether defending the Kalam or moral arguments, or responding to the problem of evil, Molinism ends up making the Christian's position more plausible than any of the non-Molinist approaches.
Overall, this book is an excellent read. This is especially true if you're new to Molinism, in which case this may be the best book for you to start with. Two factors set Stratton apart from others writing about Molinism. First, the space dedicated to the historical survey is significant and helps frame the discussion. Second, Stratton has an aptitude for taking complex topics and explaining them in understandable language. In fact, this is probably one of the only books on Molinism that can be read by someone with little background in philosophy. So if you have any interest in understanding how to reconcile human freedom with divine knowledge, this is an essential read.
January 11, 2021
Doctor Tim Stratton has most certainly earned his doctoral title with this book. This tome, which is an extended version of his doctoral dissertation, is truly a masterpiece and a necessary read for anyone who wishes to move forward in the discussion and debate around human freedom, divine sovereignty, and their compatibility. Tim Stratton goes through the arguments, evidence, and historical thinking that has gone into this perennial metaphysical argument. Dr. Stratton has not merely solved the problem of libertarian free will and determinism (whether it be natural or divine) but has, by reason and evidence, made it outright impossible for one to be an Atheist and appeal to the problem of evil to ground God’s non-existence. There is so much crammed into this book it is truly amazing to see it done. I personally have been so blessed and enriched by this book. I am about to complete my last semester of seminary and I will be writing my theology paper for my orals. You better believe that I will absolutely be referencing this book.
Thank you Dr. Stratton and my God bless you and your ministry moving forward. I’m planning to write a longer review and send it to the Denver Journal. If I can get that approved and published I will add a link to it on this review.
Thank you Dr. Stratton and my God bless you and your ministry moving forward. I’m planning to write a longer review and send it to the Denver Journal. If I can get that approved and published I will add a link to it on this review.
February 7, 2024
I highly recommend this book
“Human Freedom, Divine Knowledge, and Mere Molinism” by Timothy Stratton is a masterpiece that brilliantly bridges the gap between philosophy and theology. Stratton’s exploration of human freedom and divine knowledge is thought-provoking, challenging readers to delve deep into complex concepts.
The book is a comprehensive study of Molinism, a theory that reconciles God’s omniscience with human free will. Stratton’s arguments are well-articulated and persuasive, providing a fresh perspective on age-old debates.
Stratton’s writing style is accessible and engaging, making complex theological and philosophical concepts understandable for readers of all backgrounds. His use of real-world examples and analogies brings clarity to abstract ideas, making the book a pleasure to read.
In conclusion, “Human Freedom, Divine Knowledge, and Mere Molinism” is a must-read for anyone interested in the intersection of philosophy and theology. It offers a refreshing perspective on Molinism and is a valuable addition to any theological library. Stratton’s work is not just a book; it’s an intellectual journey that challenges and enlightens. Highly recommended!
“Human Freedom, Divine Knowledge, and Mere Molinism” by Timothy Stratton is a masterpiece that brilliantly bridges the gap between philosophy and theology. Stratton’s exploration of human freedom and divine knowledge is thought-provoking, challenging readers to delve deep into complex concepts.
The book is a comprehensive study of Molinism, a theory that reconciles God’s omniscience with human free will. Stratton’s arguments are well-articulated and persuasive, providing a fresh perspective on age-old debates.
Stratton’s writing style is accessible and engaging, making complex theological and philosophical concepts understandable for readers of all backgrounds. His use of real-world examples and analogies brings clarity to abstract ideas, making the book a pleasure to read.
In conclusion, “Human Freedom, Divine Knowledge, and Mere Molinism” is a must-read for anyone interested in the intersection of philosophy and theology. It offers a refreshing perspective on Molinism and is a valuable addition to any theological library. Stratton’s work is not just a book; it’s an intellectual journey that challenges and enlightens. Highly recommended!
December 30, 2023
Wow. There is a lot packed in here.
1) I was pleasantly surprised at the thoroughness provided in various theologians views on freedom.
2) I can only blame the editor for the amount of redundancy throughout. The concept of middle knowledge, while difficult to grasp, is not to so much that the entire concept has to be run through multiple times every chapter.
3) the last chapter on answers that Molinism provides was great. That chapter helped solidify the practicality of the model.
4) in line with that their books on Molinism, there was little interaction with Arminianism (there is a chapter on Jacob Arminius which is much more than others provide). I understand that most detractors would be from Calvinism but it would be nice to see how Arminian theologians respond to Molinism. I can only assume that they would adopt it.
5) If syllogisms scare you off, don’t bother with this book. I cannot count how many are in here but I understand their usefulness when dealing with philosophical ideas.
1) I was pleasantly surprised at the thoroughness provided in various theologians views on freedom.
2) I can only blame the editor for the amount of redundancy throughout. The concept of middle knowledge, while difficult to grasp, is not to so much that the entire concept has to be run through multiple times every chapter.
3) the last chapter on answers that Molinism provides was great. That chapter helped solidify the practicality of the model.
4) in line with that their books on Molinism, there was little interaction with Arminianism (there is a chapter on Jacob Arminius which is much more than others provide). I understand that most detractors would be from Calvinism but it would be nice to see how Arminian theologians respond to Molinism. I can only assume that they would adopt it.
5) If syllogisms scare you off, don’t bother with this book. I cannot count how many are in here but I understand their usefulness when dealing with philosophical ideas.
January 17, 2021
Essential Reading For The Overly Analytical Christian
I cannot overstate how amazing this book is! No matter if you are a Calvinist, Arminian or something else, you will greatly benefit from reading this book. The author makes some fascinating points in this book including that one can hold to any soteriological position and still be a Molinist as well as how Molinist arguments can strengthen our apologetic encounters with skeptics and atheists alike. My only complaint is that this book is very hard to comprehend at times because the topics it addresses are so deep, at least for a layman like me. lol But don't let that stop you! This book is worth the read!
I cannot overstate how amazing this book is! No matter if you are a Calvinist, Arminian or something else, you will greatly benefit from reading this book. The author makes some fascinating points in this book including that one can hold to any soteriological position and still be a Molinist as well as how Molinist arguments can strengthen our apologetic encounters with skeptics and atheists alike. My only complaint is that this book is very hard to comprehend at times because the topics it addresses are so deep, at least for a layman like me. lol But don't let that stop you! This book is worth the read!
September 22, 2021
A comprehensive defense of the ideas of libertarian free will, middle knowledge, and Molinism. Stratton lays out the Biblical and historical data surrounding free will - indeed, this is the first half of the book! - before laying out philosophical and theological arguments for free will and middle knowledge. The final third of the book introduces the system of Molinism and shows its coherence, especially with regards to apologetics. Stratton even shows that a 5-point Calvinist can be a "mere Molinist."
While there are some spelling and typographical errors that ought to be cleaned up, this is a great book, which anyone interested in the subjects of LFW or Molinism will enjoy.
While there are some spelling and typographical errors that ought to be cleaned up, this is a great book, which anyone interested in the subjects of LFW or Molinism will enjoy.
January 24, 2022
I am a molinist but I couldn’t articulate it so well
The idea of God having middle knowledge seems obvious and I always thought that way but I could never articulate it so well. Well worth the read.
I was disappointed that the author said God could have used evolution. Evolution is not theologically sound. Why did Jesus have to die if there was death billions of years before Adam sinned. No sir, Jesus defeated the last enemy, death.
Molinism is a good explanation for human freedom, divine determinism and the problem of evil.
I will be reading more I’m molinism.
I recommend this book.
The idea of God having middle knowledge seems obvious and I always thought that way but I could never articulate it so well. Well worth the read.
I was disappointed that the author said God could have used evolution. Evolution is not theologically sound. Why did Jesus have to die if there was death billions of years before Adam sinned. No sir, Jesus defeated the last enemy, death.
Molinism is a good explanation for human freedom, divine determinism and the problem of evil.
I will be reading more I’m molinism.
I recommend this book.
August 3, 2021
First, this book probably doesn't deserve more than two stars! In my opinion no book of this sort should ever be published without and index. It has a tedious review of the various views of determinism and free will beginning with Augustine and going through to Jonathan Edwards. (Chapters 3 through 11) Then I thought the description of Molinism or middle knowledge was disappointingly "MERE". I've read better (and much shorter) explanations.
January 19, 2024
This book really had it all. Very well written and would recommend for those interested in understanding different conceptions of human freedom. Great insight into different influential figures(Augustine, St. Thomas Aquinas, Calvin, Luther, Molina). I think I particularly enjoyed his ending chapters on how Molinism can be used in apologetics. Also how “mere molinism” is actually compatible with Calvinism was interesting.
November 3, 2021
Surprisingly easier to understand than many books on Molinism, though it is still pretty academic and maybe too long for beginners. It covers a wide field of topics: historical theology, philosophical arguments, biblical arguments, Molinism's relation to apologetics and pastoral care.
June 6, 2022
Very good. This is a dense topic, but Stratton wrote gently and clearly. He does as well as anyone laying out Middle Knowledge in syllogistic form, which makes it easier to work through. Every thinking Christian would do well to do just that.
August 2, 2024
A thorough treatment of mere Molinism
Mere Molinism explains how an omnipotent, omniscient, omnipresent and omnibenevolent Being makes room for finite beings by giving them libertarian freedom of choice in some areas of life in His sovereignly created and managed universe.
Mere Molinism explains how an omnipotent, omniscient, omnipresent and omnibenevolent Being makes room for finite beings by giving them libertarian freedom of choice in some areas of life in His sovereignly created and managed universe.
May 2, 2025
Molinism. The halfway stop between Calvin and Arminius?
Dr. Stratton does an excellent job of unpacking Molinism for a more scholastic reader. His logic and reasoning are excellent.
Dr. Stratton does an excellent job of unpacking Molinism for a more scholastic reader. His logic and reasoning are excellent.
December 19, 2025
I Enjoyed The Content, Depth, and Flow of This Book
I had a loose understanding of what Molinism was before this book but I learned more than I expected. I’ll definitely be coming back to this one to refresh in the future.
I had a loose understanding of what Molinism was before this book but I learned more than I expected. I’ll definitely be coming back to this one to refresh in the future.
April 14, 2021
Read for church book club. Not super engaging and several spelling/grammatical errors. Also ran out of time and didn’t finish it, so perhaps not liking it is partly on me.
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