Tag Archives: Free Will

Sin in Heaven?

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The Fall of Satan, from Milton’s Paradise Lost, Illustrated by Gustave Dore, 1866.

Question: what stops people who eventually fill heaven from sinning after they get there? If it’s impossible for them to sin, wouldn’t that mean they no longer have free will and God is just a tyrant with adoring crowds only because they have no choice? Or if they have free will in heaven, and sin is a possibility, what prevents somebody from eventually sinning, just as Lucifer (Satan) did eons ago? Then that person, and any who sided with him, would have to be cast out of heaven also, just like Lucifer and his fallen angels. What would keep this from just becoming a perpetual cycle of God “starting over” every so often? How is a Christian to respond to this dilemma? Or is this a false dilemma? Let’s work through a possible solution today.

I was reading Alexander MacLaren’s Expository Commentary a while back, and he briefly sketched out a list of ways Heaven surpasses the lost Eden, among which are these 2 entries: 1) “Sinlessness of those who have been sinners will be more intensely lustrous for its dark background in the past. Redeemed men will be brighter than angels.” 2) “The impossibility of a fall.”

I think he hints at why a recurrent fall is not possible. Satan and the other angels were in God’s presence, as Christians will be, but they had never sinned. Once they did, there was no going back. They had full knowledge of what they were rebelling against when they did it. Here in this life, we see as in a mirror dimly, but there we shall see clearly [1Cor 13:12], as presumably the angels did. But we will have the added advantage over them of having tasted of sin (and gracious redemption) before being in God’s presence. We will know all too well the “wages of sin” [Rom 6:23] & never freely choose it once we are in His presence. So it seems plausible that the whole Fall and redemption were necessary in order to achieve God’s ultimate design of a people immune to sin (unlike the angels and Adam & Eve), a people eternally and freely loving Him. Indeed, it’s been said that Jesus’ sacrificial death on the cross was not some kind of “Plan B” for God. That would make sense if experience of sin and subsequent redemption from it were necessary stages in the development of contingent, finite creatures that could truly be sinless.

Are there any parallels to this we could relate to this side of heaven? Personally, there are some former sins in my life that are now just an absolute turnoff to me that I would never willingly choose again. I think maybe that’s a tiny foretaste of the reaction I will have to the thought of any sin when I’m finally in God’s presence. It would seem then that our free will would remain uninhibited, while God’s Kingdom would remain undefiled by sin.

Saying that the redeemed absolutely would not sin inevitably raises the question of whether they truly have free will if certain choices (like being envious, for instance) will never be made. I suspect that we could sin, in that I think we will have freedom to make choices in Heaven, and those choices could theoretically involve sin, but I don’t think they ever would come to that because of our understanding of sin gained from this life combined with our then-clearer understanding of God’s goodness, holiness, majesty, and general worthiness to be respected, obeyed, and submitted to in all aspects.
Consider an example. If you asked me if I could murder my wife or my parents or someone else I love dearly, the answer is technically yes because it’s not a logical impossibility (like square circles) and I have the physical ability to commit the deed. But if you asked if I ever would, the answer would be a resounding “Never!” The idea is reprehensible to me, and would go against both my love for them and my love for God. So even though it might be technically possible for me to commit that particular sin here on earth, I don’t think I ever would, even in the moral frailty of my earthly life. Now, some less “dramatic” sin, for lack of a better description, would be a lot harder for me to rule out here on earth. I may not want to lie, but it would be hard for me to say that I would live the rest of my life never once lying. But I suspect that in God’s presence, the smallest “white lie” would be as significant and revolting as murdering a loved one, and therefore unthinkable by choice.

I’ve tried to be careful here to not speak with certainty on this matter because I don’t want to conclude more than I can support. The Bible doesn’t seem to address this what-if scenario clearly, so I want to proceed with caution and charity toward opposing suggestions. But I think this line of reasoning 1) can demonstrate a plausible solution to the apparent dilemma of human free will versus the sovereignty of God in maintaining the purity of His eternal kingdom, 2) can highlight the possible “design intent” that could explain why God allowed all the evil involved in Satan’s rebellion and mankind’s subsequent rebellion, and 3) does not contradict the Bible in any way that I’m aware of. 

[1] MacLaren, Alexander. MacLaren’s Commentary (Expositions Of Holy Scripture) 32 Books In 1 Volume. (Kindle Locations 502-504). www.DelmarvaPublications.com. Kindle Edition.

The Challenge of a False Dilemma, Part 2

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Decisions_smallIn last week’s post (here), we looked at how to tell if a dilemma before you is legitimate or not. This week, let’s apply that training in logic to a classic case, the Epicurean Dilemma. This is a series of questions regarding the goodness of God allegedly proposed by Epicurus in the 3rd century BC to show that God could not be omnipotent (all-powerful) and omnibenevolent (all-good or all-loving) if evil exists.[1]

“Is God willing to prevent evil, but not able? Then he is not omnipotent.
Is he able, but not willing? Then he is malevolent.
Is he both able and willing? Then whence cometh evil?
Is he neither able nor willing? Then why call him God?”

The 4 questions have 2 base assumptions: 1)  omnipotence and omnibenevolence are required attributes of God, and 2) Evil exists. The first, depending on the definition of the terms, is in accord with traditional lists of attributes of God accepted by theists.[2] The second is reasonable given our observations of the world around us – just look at the news headlines and you’ll find abundant evidence of the existence of evil.  The horns of the dilemma then form a choice between:

A) God, if He exists, does not meet the “minimum job qualifications”, or
B) evil doesn’t exist.

Since evil is so readily apparent, “Whence cometh evil?”is a rhetorical question attempting to make the simultaneous existence of a good God and a world of evil an absurdity, and to steer us to accepting choice A. How then should we respond?

Actually, once we clearly define the terms, we’ll see that 3 of the 4 questions fall away, and the remaining has a reasonable answer. Let’s start with clarifying what we mean by these terms:

  • Omnipotence means having unlimited power to do whatever is possible. God cannot make square circles or stones so heavy He couldn’t move them. These are logical contradictions, and God cannot do what is contradictory.[3]
  • Omnibenevolence refers to God’s “infinite or unlimited goodness”, or His love for all.[4]
  • To love is “to will the good of its object”.[4]
  • Evil may be defined as a deprivation of some good that ought to be there; not a substance in itself, or a mere negation of substance, but a corruption of the good substances God made; analogous to rust on a car or rot in a tree.[5]
  • Free will is simply the ability to choose between alternative possibilities.

With clearly defined terms, we can now examine the argument. Though not mentioned in the dilemma, God has free will, which governs the use of His omnipotence. So then, just because God can do something, doesn’t mean He must. While His power to do anything possible is unlimited, His use of that power is limited by His will and His love. He could overwhelm us, and force us to only do what is right, but He doesn’t because of His love for us. Instead, He desires our freely-given love in return, since forced love isn’t really love at all. And so we have been created  with free will, able to choose to love or hate, to obey or rebel, to build up or destroy. This is where we start to see the nature of the false dilemma: the “problem of evil” really isn’t a choice between either God’s omnipotence or His omnibenevolence. It must factor in free will, both of God and man, and this actually answers the question “Whence cometh evil?” As Norman Geisler has highlighted, “God is responsible for making evil possible, but free creatures are responsible for making it actual.”[6] Free will is that two-edged sword that allows moral good and evil.

People often ask why God couldn’t simply eliminate all the evil in the world. But how many of us stop to think that if He did that, He just might start with me? We like to think other people are always the problem, or that He would take out the Hitlers of the world (and, you know,  maybe the guy that cut me off in traffic last week), but not sweet little me! Yet none of us are perfect, and perfection is the standard. Then, if we got our wish that a perfectly just God eliminate all the evil in the world, would any of us survive?

So is He able to prevent evil? Yes. He could make us all robots without the ability to disobey (but also unable to obey out of love). He could potentially give us “free will” but take away any bad choice that we were about to choose. Is that really freedom when the game is rigged like that? Is it really love when there’s actually no other possible option? He could potentially make every bad choice somehow have only good results, but (if possible) this seems to eliminate any concept of moral responsibility for our actions. I could go out and kill people knowing that God would simply follow behind me resurrecting them on the fly (or some other compensatory act). Is He willing to prevent evil? Yes, but not at the expense of free will that makes a morally good world possible.

We can therefore “escape between the horns” by showing how free will allows a third option that reconciles God’s attributes and the presence of evil in the world, or we can “take the dilemma by the horns”, by showing that the premises are false because of an unclear definition of the term “omnipotent”. In the end, God is willing and able to prevent evil, but it’s for our own good that He restrains His power and grants us the freedom that so often sadly results in the evil we observe.

[1] https://en.wikipedia.org/wiki/Problem_of_evil#Epicurus, accessed 10/17/2015.
[2] See Norman Geisler, Systematic Theology in One Volume, (Bethany House Publishers, Bloomington, MN, 2011), p. 410 for a longer list of attributes.
[3] ibid, p. 487-8 (see also Hebrews 6:18, 2 Timothy 2:13, & Titus 1:2, NASB).
[4] ibid, p. 585.
[5] “Evil, Problem of”, in the Baker Encyclopedia of Christian Apologetics, by Norman Geisler, (Baker Books, Grand Rapids, 2000, 5th Printing), p. 220. Condensed for brevity.
[6] ibid, p. 219.