One view was first given by Boethius ("The Consolation of Philosophy") and later endorsed by Calvin. This is the view that God is "outside of time."
What this means is that time is an illusion. To us it seems real. But God knows no time. For Him all is present. Our past is his present. Our future is his present.
Therefore, he does not "foresee" someone doing something. He just sees them doing it. And to watch someone doing something is not the same thing as making them do it.
The other view--a little less outlandish--is given by Jonathan Edwards, an 18th century American Calvinist. Here is an excerpt from his "Freedom of the Will":
Some seem to disdain the distinction that we make between natural and moral necessity, as though it were altogether impertinent in this controversy: "that which is necessary (say they) is necessary; it is that which must be, and cannot be prevented. And that which is impossible,is impossible, and cannot be done: and therefore none can be to blame for not doing it," And such comparisons are made use of, as the commanding of a man to walk who has lost his legs, and
condemning and punishing him for not obeying; inviting and calling upon a man who is shut up in a strong prison, to come forth, &c. But, in these things, Arminians are very unreasonable. Let common sense determine whether there be not a great difference between these two cases; the one, that of a man who has offended his prince, and is cast into prison; and after he has laid there a while, the king comes to him, calls him to come forth to him; and tells him, that if he will do so, and will fall down before him, and humbly beg his pardon, he shall be forgiven and set at liberty, and also be greatly enriched, and advanced to honour; the prisoner heartily repents of the
folly and wickedness of his offence against his prince, is thoroughly disposed to abase himself, and accept of the king's offer; but is confined by strong walls, with gates of brass, and bars of
iron. The other case is, that of a man who is of a very unreasonable spirit, of a haughty, ungrateful, wilful disposition; and, moreover, has been brought up in traitorous principles, and has his heart possessed with an extreme and inveterate enmity to his lawful sovereign; and for his rebellion is cast into prison, and lies long there, loaded with heavy chains, and in miserable circumstances. At length the compassionate prince comes to the prison, orders his chains to be knocked off, and his prison-doors to be set wide open; calls to him, and tells him, if he will come forth to him, and fall down before him, acknowledge that he has treated him unworthily, and ask his forgiveness, he shall be forgiven, set at liberty, and set in a place of great dignity and profit in his court. But he is stout and stomachful, and full of haughty malignity, that he cannot be willing
to accept the offer: his rooted strong pride and malice have perfect power over him, and as it were bind him, by binding his heart: the opposition of his heart has the mastery over him, having
an influence on his mind far superior to the king's grace and condescension, and to all his kind offers and promises. Now, is it agreeable to common sense to assert, and stand to it, that there is
no difference between these two cases, as to any worthiness of blame in the prisoners; because,forsooth, there is a necessity in both, and the required act in each case is impossible? It is true, a man's evil dispositions may be as strong and immoveable as the bars of a castle. But who cannot see, that when a man, in the latter case, is said to be unable to obey the command, the expression is used improperly, and not in the sense it has originally, and in common speech; and that it may properly be said to be in the rebel's power to come out of prison, seeing he can easily do it if he pleases; though by reason of his vile temper of heart, which is fixed and rooted, it is impossible
that it should please him?
This message has been edited by robinrohan, 01-11-2005 20:46 AM
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