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Timothy McCabe
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Timothy McCabe commented on a post on Blogger.
The argument for omnibenevolence does not seem to be deductively valid from my perspective on two points, at least.

First, (3) does not follow from (1) and (2). Instead, (2) is merely "affirming the consequent", a deductive fallacy.

That same set of assertions has yet another deductive fallacy ("eqivocation" this time) in that "his" in (2) speaks of the Son, whereas "his" in (3) speaks of the Father. Even if the Father did whatever the Son does (which, again, has not been established in the argument), this merely means that the Father loves the Son's enemies. It does not necessarily mean that the Father loves the Father's enemies, the subjects spoken of in (4).

However, even if we affirm (3) in spite of the deductive fallacies that fail to establish it, we still find that neither (2) nor (7) establish the author's soteriological concept of "omnibenevolence" for either Trinitarian person. They merely establish love of enemies. The jump from love of enemies to the kind of omnibenevolence the author proposes ("God’s universal saving love and desire for all fallen and sinful human creatures in need of redemption") has not been established. Indeed, the author's challenge to (8) seems to indicate quite clearly that he himself agrees that one can love and hate someone at the same time, but in different ways. Thus, if "hate" pertains to salvation, then "love" may not be salvific, even if it exists for one's enemy. If love somehow must necessarily be salvific, it has at least not been established in the argument that it must be.

Thus, not only does the argument seem to be deductively invalid in more ways than one, but the conclusion, even if granted, fails to establish what the author purports it establishes.


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Take a look at my Google Plus page devoted to presuppositional apologetics:

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