31 Mar '14 23:05>3 edits
This is an argument aimed at a theist who is committed to all the following (1) through (4):
(1) God is, by definition, all-knowing.
(2) God is, by definition, perfectly rational.
Freedom of will is of an incompatibilist sort, one which entails at minimum the ability to choose otherwise. So in particular:
(3) If God freely chose to A, then He could have freely chosen not to A.
Freedom of will is necessary for moral responsibility. So in particular:
(4) For God to be an appropriate object of praise or blame regarding His choosing to A, it must be that God freely chose to A.
So here is how my formulation of the argument would continue (perhaps still somewhat under construction):
(5) Suppose God chose to A.
(6) From (1), God knew all relevant reasons for or against His choosing to A.
(7) From (2) & (5) & (6), it follows that, on the basis of all relevant reasons, the reasons for God's choosing to A outweighed reasons against God's choosing to A.
(8) From (7), it is not the case that, on the basis of all relevant reasons, the reasons against God's choosing to A outweighed reasons for God's choosing to A.
(9) From (2) & (6) & (8), God could not have chosen not to A.
(10) From (3) & (9), it is not the case that God chose freely to A.
(C1) Therefore, God's choice to A was not free.
(C2) From (C1) & (4), God is also not an appropriate object of praise (or blame) regarding His choosing to A.
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In short version summary:
If the theist is committed to God's being all-knowing and perfectly rational by definition; and if this theist is committed to a version of freedom that requires the ability to have chosen otherwise; then this theist should also be committed to the idea that God is not free with respect to His choices. This is so because such a God must (at pain of contradicting the concept's definition) choose in accordance with the net weight of relevant reasons, of which He has full access and knowledge. If this theist is also committed to the idea that freedom of will is necessary for moral responsibility; then as a further corollary, this theist should be committed to the idea that God is not worthy of moral praise for His choices.
Ways out of this would be to jettison or revise one or more of commitments (1) through (4); or show that they are not typically representative of many theists, such that the argument is moot. Alternatively, of course, find and point out some error(s) within my argument.
(1) God is, by definition, all-knowing.
(2) God is, by definition, perfectly rational.
Freedom of will is of an incompatibilist sort, one which entails at minimum the ability to choose otherwise. So in particular:
(3) If God freely chose to A, then He could have freely chosen not to A.
Freedom of will is necessary for moral responsibility. So in particular:
(4) For God to be an appropriate object of praise or blame regarding His choosing to A, it must be that God freely chose to A.
So here is how my formulation of the argument would continue (perhaps still somewhat under construction):
(5) Suppose God chose to A.
(6) From (1), God knew all relevant reasons for or against His choosing to A.
(7) From (2) & (5) & (6), it follows that, on the basis of all relevant reasons, the reasons for God's choosing to A outweighed reasons against God's choosing to A.
(8) From (7), it is not the case that, on the basis of all relevant reasons, the reasons against God's choosing to A outweighed reasons for God's choosing to A.
(9) From (2) & (6) & (8), God could not have chosen not to A.
(10) From (3) & (9), it is not the case that God chose freely to A.
(C1) Therefore, God's choice to A was not free.
(C2) From (C1) & (4), God is also not an appropriate object of praise (or blame) regarding His choosing to A.
==========================
In short version summary:
If the theist is committed to God's being all-knowing and perfectly rational by definition; and if this theist is committed to a version of freedom that requires the ability to have chosen otherwise; then this theist should also be committed to the idea that God is not free with respect to His choices. This is so because such a God must (at pain of contradicting the concept's definition) choose in accordance with the net weight of relevant reasons, of which He has full access and knowledge. If this theist is also committed to the idea that freedom of will is necessary for moral responsibility; then as a further corollary, this theist should be committed to the idea that God is not worthy of moral praise for His choices.
Ways out of this would be to jettison or revise one or more of commitments (1) through (4); or show that they are not typically representative of many theists, such that the argument is moot. Alternatively, of course, find and point out some error(s) within my argument.