According to Roger Olson, there’s a glaring hole in the Calvinist logic regarding free will. And, it’s a hole that Calvinist’s generally refuse to acknowledge.
To see why, Olson points out that many Calvinists contend that incompatibilism as a view of free will is simply incoherent. (There are many different kinds of incompatibilism, but in a nutshell it’s the idea that my having true free will in a given instance is not compatible with the idea that my action in that instance could be caused by some prior event or state of affairs.) The Calvinist contends that if an actually is truly “uncaused,” then it is irrational or random. And, if our actions are irrational and/or random, then they do not come from our choices and they they are not the kinds of actions for which we can be held responsible – i.e. they are not “free.” Consequently, there is no such thing as incompatibilist free will. For the Calvinist, according to Olson, that is an oxymoron; it is incoherent.
But, Olson goes on to argue that this raises a problem for our understanding of God’s free will. If the very notion of incompatibilist free will is incoherent, then God himself cannot have incompatibilist free will. This, in turn, would mean that God’s own actions are caused by some event or state of affairs. And, many Calvinists will agree here, contending that God’s actions are “caused” by his nature. He does the things that he does because he is perfectly the kind of God that he is. But, and here is the real nexus of Olson’s argument, this would seem to mean that all of God’s actions are necessary. He created the universe because he had to; it was an expression of his perfect and immutable character. There’s really nothing else he could have done.
And the problem for Olson is that this account of God’s creative act was clearly rejected and declared heretical by quite a number of early theologians. Most of these thinkers insisted that God’s creative act had to be understood as a free act of his will. God was free to do otherwise, though it was perfectly fitting for him to choose to create.
So, the tension that Olson sets up is this. If you are going to claim that incompatibilist free will is incoherent, then you must also affirm that God’s actions are all necessary consequences of his character. Conversely, if you are going to claim that God has incompatibilist free will, then you cannot also claim that incompatibilist free will is incoherent.
I’m sure that Olson is perfectly aware that none of this actually serves as an argument for maintaining that humans actually have incompatibilistically free wills. But, he maintains that it does place the Calvinist in quite the quandry, and he argues that most Calvinists are unwilling to face it head on.
What do you think? Is this truly a hole in the Calvinist logic regarding free will?