Thomas Basinger, a contemporary philosopher and theologian, has made significant contributions to the understanding and development of middle knowledge within the context of Molinism. In his work, Basinger explores the nuances of middle knowledge and its implications for divine foreknowledge, human freedom, and the problem of evil. This essay will examine Basinger’s views on middle knowledge and its significance in philosophical and theological discourse.
Basinger’s understanding of middle knowledge builds upon the foundation laid by Luis de Molina and other Molinist thinkers. He acknowledges the three types of knowledge—natural knowledge, middle knowledge, and free knowledge—as fundamental to the Molinist framework. However, Basinger offers unique insights and refinements to the concept of middle knowledge, expanding upon its implications and applications.
One key aspect of Basinger’s perspective is his emphasis on the non-causal nature of middle knowledge. He argues that middle knowledge is not causally deterministic, meaning it does not determine or cause human choices. Instead, middle knowledge is a form of knowledge that God possesses independently of His will and independent of what creatures would actually choose. According to Basinger, middle knowledge serves as God’s knowledge of counterfactuals, providing Him with an understanding of how creatures would freely choose in various circumstances.
Basinger also highlights the compatibility of middle knowledge with human libertarian freedom. He argues that God’s knowledge of counterfactuals does not compromise human freedom because it is based on what creatures would freely choose, not what they must or will choose. Basinger asserts that middle knowledge allows for the genuine exercise of free will by affirming that individuals have the ability to make choices independent of external constraints or predeterminations.
Furthermore, Basinger extends the implications of middle knowledge to the problem of evil. He contends that God’s middle knowledge includes counterfactuals not only about human choices but also about divine interventions. This means that God knows how He would act in response to various scenarios, including those involving moral evil. Basinger suggests that God’s middle knowledge allows Him to actualize a world that achieves His ultimate purposes while factoring in the existence of evil and His intervention to address it.
Basinger also explores the significance of middle knowledge in addressing theological issues such as predestination and salvation. He argues that middle knowledge provides a framework for understanding how God’s foreknowledge of human choices does not infringe upon human responsibility or negate the offer of salvation. According to Basinger, God’s middle knowledge enables Him to know which individuals would freely respond to His grace if given the opportunity. This knowledge allows God to predestine individuals to salvation based on their free response, rather than predestining them in a deterministic sense.
Critics of Basinger’s views on middle knowledge have raised objections to various aspects of his perspective. Some argue that his distinction between causally deterministic knowledge and non-causal knowledge is not convincing, as middle knowledge still influences and informs God’s decisions. Others contend that middle knowledge relies on counterfactuals, which are inherently speculative and lack ontological grounding.
Despite these objections, Basinger’s contributions to the understanding of middle knowledge have provided valuable insights into the reconciliation of divine foreknowledge and human freedom. His emphasis on the non-causal nature of middle knowledge, its compatibility with libertarian freedom, and its implications for the problem of evil and theological concepts has further enriched the discussion on these topics.
In conclusion, Thomas Basinger’s work on middle knowledge has expanded our understanding of this concept within the framework of Molinism. His emphasis on the non-causal nature of middle knowledge, its compatibility with human freedom, and its implications for addressing the problem of evil and theological issues provides a unique perspective on the topic. While objections have been raised, Basinger’s contributions remain valuable in advancing our understanding of the complex relationship between divine foreknowledge and human freedom.