Evil and Free Will: Contemporary Free-Will Defense and Classical Theism

The article considers contemporary free will defences, proposed by A. Plantinga, R. Swinburne, according to which the existence of a world in which there is free will is something more valuable than the existence of a world in which there is no free will. It is shown that contemporary forms of free will defences share with atheistic arguments from evil an anthropomorphic model of God, in which God is thought as an individual among other individuals, although endowed with attributes such as omniscience and omnipotence to an excellent degree. It has also been shown that another important point of similarity between contemporary free will defences and atheistic arguments from evil is that both attempt to assess what our world would be like if created by such an individual. In contrast to atheistic arguments from evil, contemporary free will defences argue that divine omnipotence and omniscience are subject to some greater restrictions, as usually assumed, especially due to God's desire to give some of his creations the ability of free choice, which logically implies the possibility and even necessity of the existence of evil. It is demonstrated that classical theism does not share the anthropomorphic model of deity typical for many contemporary philosophers of religion. Classical theism rejects both the anthropomorphic model of deity and the unaccountability of free will to God as the supreme good. On the contrary, it assumes that free decision was initially an opportunity for the voluntary consent of man which had an innate aspiration towards God as his supreme good. Nevertheless, due to the creation of man out of nothing, this consent could not be automatic but implied forming a virtuous character, and man's transition from a state in which he was able not to sin, to a state in which he would be not able to sin.