This argument is an attempted formalization of the discussion found in my recent post God is Sovereign over Possibility. It’s intent is to demonstrate that the “all possible worlds” framework that is very commonly used is incompatible with Christian doctrine and the Scriptural revelation of the nature of the Triune God. If you have any possible defeaters, please post them in the comment section. Thanks!

(1) The Triune God of Scripture exists
(2) God’s essential attributes have been revealed in Scripture
(3) God is Simple(a), Sovereign(b), Holy(c), Immutable(d), Eternal(e), Wise(f), Infinite(g), Knowing(h), Powerful(i), Near(j), Loving(k), Merciful(l), Gracious(m), Just(n), Good(o), Spirit(p), Revelatory(q), Glorious(r), Joyful(s), Patient(t), Incomprehensible(u), Jealous(v), Transcendent(w), True(x), Wrathful(y), Self-Existent(z), Self-sufficient(A), Trinitarian(B), Perfect(C).
(4) God’s attributes are not external to Him (per 3A), but essential to His nature (per 3z).
(5) No one attribute can be considered separately from the other attributes, as all of God’s attributes are interrelated, (per 3a)
(6) God’s thoughts and actions are revealed as in accordance with His essence, or nature.

(6a) God’s thoughts are therefore revealed as sovereign, eternal, immutable, transcendent, perfect, sufficient, just, holy, good, merciful, gracious, powerful, infinite, and true. (Not to be restricted to only these attributes, but abbreviated for space)
(6b) God’s thoughts are revealed as unchanging in every respect (per 3d), and therefore preclude “changing His mind.”
(6c) God’s thoughts are revealed as eternal (per 3e), therefore God has always had these thoughts.
(6d) God’s thoughts are revealed as perfect (per 3C), and are therefore free of any defect of any sort.
(6e) God’s thoughts are revealed as sovereign (per 3b), therefore they never fail to intend His rule over all things.
(6f) God’s thoughts are revealed as sufficient (per 3A), and are always therefore complete in every way.

(7) Therefore, God’s thoughts can never include infinite numbers of hypothetical worlds not in accordance with His purposes (per 3b), as that would be contrary to His nature.
(8) God’s thoughts include His ordination of all things (per 3b).
(9) God’s thoughts concerning His ordination of all things, (or His decree) encompassing all of creation in time, are revealed to be in accordance with His nature.
(10) God’s ordination of all things, encompassing all of creation in time, is in accordance with His nature.

(10a) God’s ordination of all things encompasses all of God’s attributes, (per 3a).
(10b) God’s ordination of all things is therefore revealed as sovereign, eternal, immutable, transcendent, perfect, sufficient, just, holy, good, merciful, gracious, powerful, infinite, and true. (Not to be restricted to only these attributes, but abbreviated for space)
(10c) God’s ordination of all things, encompassing all of creation in time, is revealed as unchanging in every respect (per 3d), and therefore preclude “changing His decree.”
(10d) God’s ordination of all things, encompassing all of creation in time, is revealed as eternal (per 3e); therefore God has always decreed this state of affairs.
(10e) God’s ordination of all things, encompassing all of creation in time, is revealed as perfect (per 3C); therefore it is free of any defect of any sort.
(10f) God’s ordination of all things, encompassing all of creation in time, is revealed as sovereign (per 3b); therefore it never fails to accomplish His rule over all things.
(10g) God’s ordination of all things, encompassing all of creation in time, is revealed as sufficient (per 3A); and is always, therefore complete in every way.

(11) To ordain any state of affairs not in accordance with God’s nature is impossible.
(12) Since God has always infinitely, simply, immutably, sovereignly, sufficiently, perfectly, knowingly, powerfully, justly, mercifully, graciously, revelationally and truly decreed this state of affairs, this state of affairs is the only state of affairs possible.

So, here is the thrust of the argument.

As Christians (and this argument is largely particular to the Reformed faith) we start our reasoning with The Triune God, as revealed in His scriptures. For a detailed argument for this viewpoint, see The Portable Presuppositionalist, Jamin Hubner (2009), Cornelius Van Til in Geehan, E.R., Jerusalem and Athens, (New Jersey: Presbyterian and Reformed Publ. Co., 1955), pp. 20, 21, A Survey of Christian Epistemology, Cornelius Van Til, (1980), Revisionary Immunity, Bahnsen (1975), Always Ready, Greg Bahnsen, (2008) also see my debate with Mitch LeBlanc on the thesis “The Triune God of Scripture is the proper grounds for all knowledge” (2009).

God is a God of revelation. In that revelation, the Christian Scriptures, He has perfectly communicated sufficient knowledge concerning Himself. From that revelation, we are therefore able to know God as He intends us to know Him.

Since God is simple (see this post for discussion), none of His attributes can correctly be considered apart from all of God’s attributes. (You cannot discuss only part(s) of God’s nature, or essence; for God does not have parts – or is not compound.)

Therefore, when you are considering the statement: “God is sovereign,” you immediately have to think of how God is sovereign. He is infinitely sovereign. He is truly sovereign. He is eternally sovereign. He is perfectly sovereign. Or, further, consider this example. “God created the heavens and the earth.” God created the heavens and the earth how? Sovereignly, perfectly, truly, justly, etc. When we define God, we are required to use the terms by which God describes Himself – but we are also required to recognize that no terms stands isolated from the rest.

With that rule in mind, we can then examine the concept of “all possible worlds”. First, there was Liebniz’ view. That this world is the best of all possible worlds. On the surface, I’d agree. However, there are issues with this, which we will examine.

For the purposes of this argument, we will consider the implications of these two conceptions, when compared to the theology of the Reformed faith – especially its Doctrine of God. First, recall: God’s eternality. This can be supported by Psa. 90:2, Job 36:26, Rev. 1:8, 4:8, Isa 46:9-11. However, in Isa 46, we see something very interesting. “Remember the former things long past, For I am God, and there is no other; {I am} God, and there is no one like Me, declaring the end from the beginning, And from ancient times things which have not been done, Saying, ‘My purpose will be established, And I will accomplish all My good pleasure’; Calling a bird of prey from the east, The man of My purpose from a far country. Truly I have spoken; truly I will bring it to pass. I have planned {it, surely} I will do it.” (Isa 46:9-11) In this passage, God does not merely *know* the end from the beginning – God has *declared* the end from the beginning. From first to last, all events in time are planned and ordered by God. This is known as God’s exhaustive Sovereignty. From the Confession I subscribe to: “God hath decreed in Himself, from all eternity, by the most wise and holy counsel of His own will, freely and unchangeably, all things, whatsoever comes to pass.” This is the highest of views concerning the place of God over His creation – and of God Himself.

With that sort of view of God, certain things must follow. If God declares the end from the beginning, and His purposes are eternal, then what must we say about possibility?

Imagine this conception of “all possible worlds” so commonly thought of. We’ll take a purportedly Christian view, to begin with. There are an infinite number of possibilities to actualize, from which God chooses the one maximally suited to His purposes. From whence do these possibilities come? The answer is obvious. The mind of God. Note one thing about these *other* possible worlds, however. If the one actualized world is *maximally* suited for His purposes – what were the other, non-actualized worlds? Non-maximally suited. This brings us to the next problem.

God is perfect. Job 36:4 says “For truly my words are not false; One who is perfect in knowledge is with you.” Job 37:16 says “Do you know about the layers of the thick clouds, The wonders of one perfect in knowledge.” So, therefore, God’s knowledge is perfect. Since this is so – can you tell me? Why does God *eternally* think of imperfect worlds, while *eternally* discarding them as imperfect? This brings us to another problem. There are an infinite number of them, according to the theory.

Why would God eternally think of an infinite number of imperfect worlds? I think that this is not necessary. God, being one, is not required to think of an infinite number of possible, imperfect worlds. I think it is much more reasonable to consider that He thinks of one finite world infinitely – that one finite world has been eternally and infinitely known by the Trinity (perfectly, sovereignly, omnipotently, and truly – again, not exhausting His attributes, but to save space) – and as such, all possibilities within this world have been immutably ordained by Him.

Let’s sum this up. Since God is Simple, ignoring the sum total of God’s attributes cannot be done without presenting a strawman of the Christian position. A Christian arguing without a properly balanced view of God’s attributes is badly handling the Word – and impugning God Himself. The presentation of the view of “all possible worlds” presupposes a God who is *not* eternal, *not* sovereign, and *not* omnipotent. To use this sort of approach is to undercut the entirety of God’s Scriptural witness concerning Himself. This idea is a direct assault on God’s sovereignty – it proposes that God is *not* sovereign over everything in His creation. This idea is a direct violation of God’s eternality – that ideas are something God picks up, then discards. This idea is a direct violation of God’s immutability – God cannot change His mind, and there never was “plans A-Z” that God had to select from, on penalty of directly violating this attribute. This idea is a direct violation of God’s perfection, as it postulates a multitude of imperfect conceptions, originating in the mind of God. For all these reasons, and a host of other reasons as well, this conception fails miserably as a proper depiction of reality.

Argument format updated on Dec 6, 8:59pm