Canaletto, Alnwick at Northcumberland Castle (1752)
Reformed Theology and Providence
PhD edit
Philip Edgcumbe Hughes explains that through God’s providence the world is dependent, for if God did not maintain it, it would cease to exist. Hughes (1990: 45). In Law of Nature, Edwards explains that providence is the means by which God governs the world as the supreme judge of the universe. Edwards (1731-1733)(2006: 553).
Within ‘The Doctrine of Creation’ in Church Dogmatics, Volume III, Karl Barth defines God’s providence as dealing with the history of created beings, in the sense that in every way through this entire span of time, this providence takes place under the care of God the creator. This includes those that are in Christ in the covenant between God and humanity. Barth (1932-1968: 3). It is God’s fatherly Lordship over the entire world. Barth (1932-1968: 28). Natural events that take place are very personal for God. Frame (2002: 52). God’s providence includes the ‘superior dealings of the Creator with his creation, the wisdom, omnipotence and goodness with which He maintains and governs in time this distinct reality according to the council of his own will.’ Barth (1932-1968: 3). God knows all things appropriately and therefore acts in a proper way in relation to each and every creature. Barth (1932-1968: 5). In the act of creation, God associates himself with his creature as the ‘Lord of its history’ and acts in the appropriate manner. Barth (1932-1968: 12). Both the creator and creation possess types of freedom, and this does not simply leave God’s creatures with a type of freedom but causes the creature to share in the divine glory and the opportunity to serve God. Barth (1932-1968: 12). Schelling, although not noted as a Christian theologian, within Of Human Freedom states that all earthly creatures are dependent on God. Schelling (1845)(1936: 11). If God ‘withdrew his power for an instant, man would cease to be.’ Schelling (1845)(1936: 11). There exists ‘nothing before or outside of God.’ Schelling (1845)(1936: 32).
Hume is skeptical of this concept of God’s providence. Hume (1779)(2004: 50). People throughout the world view certain evils, which may be rectified in other regions of the world or in the future, and understand these good events as being connected to general laws and the existence of a good deity. Hume (1779)(2004: 50). Hume suggests that these are superstitions, and questions whether in many cases a ‘cause can be known but from its known effects?’ The idea is then presented that if God is benevolent his providence should lead to a world without suffering and wickedness. Hume (1779)(2004: 50).
Sanders writes that the Calvinist view on providence is meticulous providence that assumes nothing can stymie God’s will, and that God is in control of every detail. Sanders (1998: 212). Compatibilists (soft-determinists) deny meticulous providence prohibits significant human free will, but Sanders, as an incompatibilist, rejects the compatibilist argument concerning providence. Sanders (1998: 215). He instead suggests that a risk model of providence is a better idea. Within the risk model, God does not control everything that happens, but controls many things. Sanders (1998: 215). God alone is responsible for completing his divine plans and these will be completed in a general sense, but that does not mean every specific event is within his plans. Sanders (1998: 215-217). There is a difficulty with the fact that he states God controls some things and not others. If God’s control of all things in a Calvinistic/Reformed model is rejected because it would force people to do things, according to Sanders, then how can God control some things? Does God not influence significant human freedom at some specific points in time in order to bring about his ultimate plans, such as saving rebellious persons? If God influences significant human freedom at some points in time in order to guarantee that his ultimate plans occur, such as a culminated Kingdom, is this not in the end a form of compatibilism/soft determinism?
BARTH, KARL (1932-1968) Church Dogmatics, The Doctrine of Creation: Volumes 1 and 3. Translated by J.W. Edwards, Rev. O. Bussey, and Rev. Harold Knight, Edinburgh, T. and T. Clark.
EDWARDS, JONATHAN (1731-1733)(2006) Law of Nature, New Haven, Connecticut, Jonathan Edwards Center, Yale University.
FRAME, JOHN M. (2002) The Doctrine of God, P and R Publishing, Phillipsburg, New Jersey.
HUGHES, PHILIP. (1990) A Commentary On The Epistle To The Hebrews, Grand Rapids, William B. Eerdmans Publishing Company.
HUME, DAVID (1779)(2004) Dialogues Concerning Natural Religion, Digireads.com/Neeland Media LLC, Lawrence, Kansas.
SANDERS, JOHN (1998) The God Who Risks, Downers Grove, Illinois, InterVarsity Press.
SCHELLING, F.W.J. (1845)(1936) Schelling, Of Human Freedom, Translated by James Gutmann, The Open Court Publishing Company, Chicago.
I eat at McDonald's probably twice a year and Burger King once a year. I do not have a strong anti or pro fast food agenda. My preference would be Dairy Queen and I do take my sweet ol' Mother out to Dairy Queen a few times during the Spring and Summer for an ice cream.
I admit to finding McDonald's and Burger King related satire amusing and perhaps thought provoking concerning Western society.
Comments?
Ronald vs. Burger King
Another appearance from Ronald McJoker...
Apparently the first Ronald McDonald television ads were from 1963-1965.
Dubai
