It is not my business
My walk home (2017), Lunapic Vincent van Gogh version
University of Wales, Trinity Saint David (2009), PhD Viva for Theodicy and Practical Theology (2010).
Paraphrased:
External Reviewer: 'What do you have to say to those people that are suffering
under the problem of evil, and yet do not believe in Jesus Christ and are not
are chosen by God under your Reformed system?'
Me:
'As a human being that suffers under the problem of evil, I can relate to human
suffering. But, it is not my business which person God chooses in Jesus Christ,
and which person God does not, in regard to everlasting life. (Ephesians 1-2,
Romans 1-10)'.'That is between the person and God.'
---
Now
of course, as a biblical Christian, I do witness and evangelize, but my Viva
point stands.
From
PhD text
Within
Reformed theology, regeneration is viewed as an initial one time act of the
Holy Spirit in a person,[1] and
a person is therefore understood to be converted and therefore able to freely
believe.[2] My
view is that it is indeed God’s choice alone to regenerate and therefore he
alone is active in regeneration,[3] but
simultaneously as a person is regenerated they believe in Christ. Therefore
although I view God as the initiator of regeneration I reason that logically,
in order to avoid any suggestion of force or coercion,[4] as
God regenerates the saved person, he or she simultaneously believes.[5] There
is ‘no compulsion of the will in regeneration.’ states Shedd.[6] Calvin
reasons that a person is not forced or coerced to believe in the gospel.[7] I
would view conversion as taking place simultaneously with regeneration in a
person, although again I state that God alone via the Holy Spirit causes the
regeneration process.[8] This
means as God chooses to regenerate a person he simultaneously persuades one to
freely believe.[9] Murray
states that regeneration is logically antecedent to any conscious response,[10] and
I reason that God’s choice to commit the act of regeneration must be antecedent
due to the corrupt and sinful nature of persons.[11]
The work of salvation was confined to God’s part in the calling.[12] This
does not prohibit God from causing a compatibilistic human choice within
conversion at the moment that God’s initial eternal choice to regenerate[13] becomes
a divine act of regeneration.[14] As
persons were regenerated they would hear the call of salvation, repent and
believe in Christ.[15] I
would view conversion as an aspect of regeneration, which is the beginning of
the Christian experience.[16] Regeneration
was to encompass the entire divine plan of recreation from the initial change
in persons to the ultimate culmination of a new heaven and new earth.[17]
________________________________________
[1] Murray
(1937-1966)(1977: 172). Erickson (1994: 249).
[2] Murray
(1937-1966)(1977: 172).
[3] Murray
(1937-1966)(1977: 172). I agree with Murray on this point.
[4] Compatibilism
allows for limited but significant human freedom. Kierkegaard suggests that
Christianity is a religion of freedom and Christians are convinced to
voluntarily give up all contrary to Christ. Kierkegaard (1847-1848)(1955)(1966:
186). The term convinced is a good one and I reason this is a work of the Holy
Spirit.
[5] This
is my compatibilist theory which is in line with that of Feinberg and
which will be discussed later in this Chapter.
[6] Shedd
(1874-1890)(1980: 136-137 Volume 2).
[7] Calvin
(1543)(1996: 68).
[8] Murray
(1937-1966)(1977: 172).
[9] This
allows for a limited but significant human freedom within the salvation process
that is not incompatibilism. Salvation remains alone a work of God. Weber writes
that God with his freedom effects both human freedom and human bondage as he
reaches out to a saved person through the Word of God. Weber (1955)(1981:
245). This would be a work of the Spirit.
[10] Murray
(1937-1966)(1977: 172).
[11] Murray
(1937-1966)(1977: 168-169).
[12] Bavinck
(1918)(2006: 53).
[13] As
God is eternal this choice could be viewed as such. Humans of course are not
eternal.
[14] Persons
have via the Holy Spirit been molded and transformed in order to freely
believe. Thiessen, an incompatibilist, states that in regeneration the human is
passive and is active in conversion. Thiessen (1956: 367). I agree
concerning regeneration, and I can agree in regard to conversion, only if by
active the human being is convinced freely via the Holy Spirit and is not
assumed to have incompatibilist free will.
[15] Bavinck
(1918)(2006: 53).
[16] Franke
notes that the Scripture explains that the Holy Spirit continued to guide the
earliest Christians. Franke (2005: 132). The Spirit continues to work in
regenerated/converted believers that embrace the gospel.
[17] Bavinck
(1918)(2006: 53).
---
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HERMAN (1918)(2006) Reformed Dogmatics Volume 2: God and Creation,
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SOREN (1847-1848)(1955)(1966) On Authority and Revelation,
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SOREN (1848-1849)(1961) Christian Discourses & The Lilies of
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MURRAY,
JOHN (1937-1966)(1977) Collected Writings of John Murray, Vol. 2:
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WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology, Volume 1,
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WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology, Volume 2,
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OTTO (1955)(1981) Foundations of Dogmatics, Volumes 1 and 2,
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20170430 Blogger article slightly revised for an entry on academia.edu, 20241228.
