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Updated: June 22, 2025
Calvin was no fool, and yet he deliberately came to the conclusion that in burning Servetus he was promoting the welfare of mankind; but 'Calvin was unacquainted with the principles of justice, and therefore could not practise them. As to Godwin's necessarianism, it is perhaps hardly worth while to cite passages in order to explain it.
A man may be a necessarian without incurring graver reproach than that implied in being called a gloomy fanatic, necessarianism, though very shocking, having a note of Calvanistic orthodoxy; but, if a man is a materialist; or, if good authorities say he is and must be so, in spite of his assertion to the contrary; or, if he acknowledge himself unable to see good reasons for believing in the natural immortality of man, respectable folks look upon him as an unsafe neighbour of a cash-box, as an actual or potential sensualist, the more virtuous in outward seeming, the more certainly loaded with secret "grave personal sins."
But the nature of the connection remains a mystery. We learn its existence not from inspection, but from consciousness, and this same consciousness tells us that the connection is not such as to preclude the existence of liberty of choice, moral aspiration, moral effort, moral responsibility, which are the contradictories of Necessarianism.
Necessarianism seems to assume that in action there is only one element, motive. But reflection seems to show that there are two elements, motive and will; and of this duality we seem to be sensible when we waver in action or feel compunction for what we have done. Is it possible to explain moral repentance or morality at all without assuming the freedom of the will?
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