Summary
Highlights
R.C. Sproul introduces the humanist view of free will, which defines it as the ability to make spontaneous choices, unconditioned by prior prejudice, inclination, or disposition. He argues that this is the most prevalent view both inside and outside the church.
Sproul identifies two main problems with the humanist view: a theological/moral problem and a rational problem. If choices are spontaneous without prior inclination, they lack moral significance, as intentions are crucial to moral evaluation. He uses the story of Joseph to illustrate how God considers intention. Rationally, he questions whether a choice can be made without any prior reason or inclination, suggesting such a will would be paralyzed, leading to an effect without a cause.
Sproul highlights Jonathan Edwards' work 'The Freedom of the Will' as a significant contribution. Edwards defines free will as 'the mind choosing,' emphasizing the inseparable relationship between the mind and will. Moral choices involve the mind approving the direction of the choice, and the will is inclined to choose what the mind deems desirable.
Edwards' 'iron rule' states that 'free moral agents always act according to the strongest inclination they have at the moment of choice.' This means we always choose based on our strongest desires. Sproul applies this to sin, explaining that at the moment of sin, the desire to sin is stronger than the desire to obey Christ.
Sproul addresses two objections to Edwards' law. First, coercion, where external forces limit options but ultimately we still choose based on our strongest desire (e.g., 'your money or your life'). Second, Paul's statement 'The good that I would, I do not, and that which I would not is the very thing I do' is interpreted not as choosing against desires, but as experiencing conflicting desires where the desire to please Christ doesn't always prevail.
Calvin's view on free will for fallen man is presented: man can choose what he wants, but lacks the moral power to choose righteousness. Sproul then introduces his own 'Sproulian view' which asserts that every choice is both free and determined. This is clarified as self-determination, where 'me' determines the choice, which is the essence of freedom.
The problem for the sinner is not a loss of the faculty of choice, but that their desires are rooted in an evil inclination. Sinners sin because they want to sin, and reject Christ because they want to. Sproul introduces Edwards' distinction between natural ability (abilities intrinsic to human nature) and moral ability (the ability to be righteous). Fallen man has lost the moral ability to be perfect due to original sin and a fallen nature.
Sproul concludes by referencing Augustine's similar distinction: man still has 'liberum arbitrium' (free will) but has lost 'libertas' (moral liberty) in the fall. Fallen man's will is inclined toward evil and disinclined toward righteousness, making him in bondage to sin. This fallenness doesn't eliminate the faculty of choosing but affects the nature of those choices.