Welcome to Sociology 101 Live.

We are going to be responding to Doug Wilson and a video broadcast that he did recently being asked the question about an Armenian or a more corporate view of election with regard to Romans chapter 9.

And before we jump into that, I do want to just remind

us that Peter warned us in 2 Peter chapter 3 that Paul's teaching was sometimes confusing

and difficult to understand. And so if an apostle who was associated with the church in Rome,

by the way, Peter was known to be a part of the church in Rome. so he very likely was referring to the letter of Paul to Rome, very likely even the section

that we have trouble with today when he talked about how people can mistake and misunderstand

some of Paul's teaching because Paul did have a tendency to go deep. And because of that,

there were people who were misunderstanding

even in the first century what Paul was meaning to say. And so that's why I think we have some

differences of opinion with regard to our take on Romans 9. I believe that our position, the position

that holds to a libertarian freedom of the will, that we have a will

that is autonomous from God, not that God is not able to control or not able to overcome what we

do, but that God in his sovereignty has chosen to give us freedom. I think that is the best,

most rational response because it gives us a reason as to why we have different opinions

about Romans 9, for example. As Christians, we interpret Romans 9 differently. Why? Because we have

libertarian freedom of the will. Otherwise, you've got God ordaining some children to misinterpret his

Bible, his text. And that doesn't make a lot of rational sense in my estimation for God to actually ordain some of his children to interpret scripture rightly and some of his children to interpret it wrongly. I think it makes more sense that he's given us true libertarian freedom and therefore we make mistakes sometimes. We make errors. And because of that, we call each other out. We push each other. We're iron sharpening iron.

And I will be introducing you to the panel in just a moment. We've got a panel of

provisionist, if you will, or I should say, just non-Calvinist, others that agree with

sociologically my perspective on some points, on other points. They disagree with me. And we

push each other back and forth on

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