I tend to talk about Dr. Robert Picirilli in sycophantic tones. I suppose it is hard not to come across that way even though I am sincere in my praise of him and his influence in my life. I actually had him as a professor at a small school with intimate classes. Beyond that, he has been humble enough to answer my emails about Greek long after I graduated. And then there’s his published works, which have a special place on my bookshelves.
I’ve read all of his works at least once, and Grace, Faith, Free Will at least 20 times–mostly because it takes many, many readings for a man like me to absorb the fire hydrant of material. And even then I do not think I understand it all. Anytime I feel like I’m getting a little too proud of my intelligence, one chapter of that book will bring me down a notch.
So it was with great joy my Senior Pastor told me not to buy Dr. Picirilli’s new book, Free Will Revisited, because he already had a copy for me. And despite it being a slim 135 pages, it still took me days to get through it. Because this treatment of a crucial difference between two major branches of orthodox Christianity cannot be discussed simplistically. The reasoning gets into deep waters at times. I will be rereading.
I want to say up front that yet again, just as with Grace, Faith, Free Will, Picirilli goes to admirable lengths to make sure he presents his opponents views accurately and fairly. Like a champ, he takes on three of the heaviest weights of the last 500 years of church history in Martin Luther, John Calvin, and Jonathan Edwards. And he spends probably 35-40% of the book trying to express their views in their own words. There are no straw men being batted down. In stark contrast to the Social Media Debate Generation, Picirilli reads to understand, articulates the other position, and does not jump quickly to his responses. And by all means note the subtitle of this book is a “respectful” response to Luther, Calvin, and Edwards. I implore all of us to take a note from Picirilli’s format and approach. Listen or read carefully. Do not misrepresent your opponent’s views. Be humble and respectful.
As far as the content itself, there are times where Picirilli makes a more simple and straightforward argument against the writings of these three men opposing human free will. As when he notes that it is very difficult to get around teaching that God coerces us if we believe our will is completely against God prior to salvation and that God by his grace changes our will to His. Yet there are other times Picirilli shows how complex the debate can get, as on pages 86-87 when he talks about how things that are certain are not “necessary” and how God’s knowledge of the future is like our knowledge of the past. He dealt with this in the early part of Grace, Faith, Free Will but I believe Picirilli to be a very self-aware man, knowing that many of his readers would have read that volume and in my opinion avoids rehashing that part of his previous book but instead explains it with a fresh perspective.
In the past I have written for REO on Arminius’s own words and how much overlap there is to Calvinism and Arminianism. I did so based on what my professors, like Picirilli, have taught me. Here again, he accomplishes the same goal. He does not cite Arminius yet he still makes the point plainly and necessarily that Arminians believe that man is totally depraved, that God draws us to Himself by grace, that man does zero to contribute to his salvation in a way that could be called “works” and that God is completely sovereign over all creation, including human will. The difference lies, in large part, on the focus of the book. Do Christians accept salvation like a drowning man who realizes he cannot swim and chooses to take a rope to save him or are they saved completely void of any free, self-determined choice?
Tribalism can be dangerous in politics and Christianity. I consider myself an Arminian because I think the doctrines are important. Yet I attended a Calvinist seminary, have close Calvinist friends and will gladly lock arms with them in worship and ministry any day. But I consider this topic important enough to read and write about a couple of times a year. And I am thankful yet again to Dr. Picirilli for the impetus to think about, react to and create in the sphere of theology. I recommend this book to anyone who wants to have their mind stretched, even if it is by Jonathan Edwards more so than Robert Picirilli. Because the point of the book is to debate, not pontificate. I only wish the other three men were alive to respond.
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