Freedom Of God Research Articles

Kebebasan Manusia dalam Predestinasi Ganda John Calvin berdasarkan Institutes of the Christian Religion

This article focuses on John Calvin’s double predestination which is often considered to close the space for human freedom. It is said to be double because for Calvin God not only chooses those who are saved, but also actively chooses those who are rejected. The problem that arises is that humans are rejected and cursed because of their sins. This way of thinking implies that humans sin based on their freedom. Therefore, the relationship between God’s sovereign determination and human freedom to sin is the main focus of this study. An analytical descriptive approach will be taken on the theme of double predestination in Institutes and freedom in the philosophical tradition to clarify the relationship between humans and determinism. This description produces a perspective to see the space of human freedom in God’s absolute sovereignty.

A study on the lived experience of Koinōnia in a post-apartheid, post-Armstrong congregation: A transition from power-imbalance to Koinōnia

The triune God reaches from within his perichoretic unity (Eugenio, 2014:156), into his creation, inviting all of humanity to participate in the Triune community of “shared participation—a participation together—in the perichoretic community of Trinitarian persons” (Grenz, 2003:268). Within this community, humanity finds it is made-in-God’s-image value and can live in the freedom of God’s communion (Knight, 2007:1).This article considers the experience of koinōnia in a church where membership lived through transitions of both apartheid and legalistic religion simultaneously, based on the research question, “What is the lived experience of koinōnia in the post-apartheid, post-Armstrong Grace Communion International Johannesburg Congregation”. Where genuine, evangelical, Trinitarian koinōnia exists, there appear to be blockages in the progressively deepening life in community. With significant input from the work of Lincoln (Lincoln, 2009) Koinōnia is explored through five considerations: identity, common life of believers, virtuous life, ubuntu, and practical sharing. Koinōnia in the lived experience of people who have traversed the ills of apartheid and the transitions of legalistic religion are encountered, exposing the beauty of diversity, the need for common values, and the commitment of time together in Scripture. Responding to meaning full moments (Frankl, 2006) towards Christlikeness by the power of the Spirit, not the flesh (Galatians 5:13–22), appears to significantly draw believers into the unity that Jesus prays in John 17. A more faithful practice is envisioned where believers build trust in the Spirit’s unifying power and presence and, from within the identity of Christ, are encouraged to explore various responses to meaningful moments towards Christlikeness. As the article and antecedent research suggests, widening and deepening individuals’ awareness of common life may build the connectivity of the visible vessel fulfilling its mandate to reflect God to the world. The Church is like a diverse tapestry attending to the calling of mending what was broken by harmful religious and political practices.

The significance of freedom in God’s plan

By means of a synthesis of Christian faith, theology and natural sciences, the significance of freedom in God’s plan of creation and redemption was contemplated. The triune God is the foundation of all freedom. The freedom of his creatures is extremely important to God. Despite the Angelic Fall, he created our universe, in which on the path of evolution human beings were given the freedom to choose for or against God. Possibly, the humans who committed the Adamic Fall belonged to the species Homo heidelbergensis . Through the perfect obedience of Jesus Christ to the point of death on the cross, the power of evil was overcome. The goal of all creation is ‘the freedom of the glory of the children of God’ (Rm 8:21). This will complete the freedom that God has placed in his creation from the beginning. It can be surmised that ‘the freedom of the glory of the children of God’ includes being integrated into the intra-Trinitarian communion. It is important for the fulfilment of God’s plan of redemption that more and more people follow Jesus Christ and try to become more and more like him. A crucial point in following Christ is obedience. Obedience and freedom are not a contradiction, but the two sides of a coin; and the metal of this coin is love. Contribution: The synthesis of Christian faith, theology and natural sciences made it possible to see more clearly how extraordinarily important human freedom is for God. This is not only important for theological research, but also has practical consequences for human beings.

The significance of freedom in God’s plan

By means of a synthesis of Christian faith, theology and natural sciences, the significance of freedom in God’s plan of creation and redemption was contemplated. The triune God is the foundation of all freedom. The freedom of his creatures is extremely important to God. Despite the Angelic Fall, he created our universe, in which on the path of evolution human beings were given the freedom to choose for or against God. Possibly, the humans who committed the Adamic Fall belonged to the species Homo heidelbergensis. Through the perfect obedience of Jesus Christ to the point of death on the cross, the power of evil was overcome. The goal of all creation is ‘the freedom of the glory of the children of God’ (Rm 8:21). This will complete the freedom that God has placed in his creation from the beginning. It can be surmised that ‘the freedom of the glory of the children of God’ includes being integrated into the intra-Trinitarian communion. It is important for the fulfilment of God’s plan of redemption that more and more people follow Jesus Christ and try to become more and more like him. A crucial point in following Christ is obedience. Obedience and freedom are not a contradiction, but the two sides of a coin; and the metal of this coin is love.Contribution: The synthesis of Christian faith, theology and natural sciences made it possible to see more clearly how extraordinarily important human freedom is for God. This is not only important for theological research, but also has practical consequences for human beings.

Autonomy and Radical Evil: Kant’s Ethical Transformation of Sin

Abstract The paper examines Kant’s idea of autonomy as well as his conception of radical evil against the background of the theological tradition relevant to him. It is shown that both of them can be understood as ethical secularizations of theological concepts—the freedom of God and the concept of original sin—and that in both cases the problems of the theological tradition reoccur.

‘If I Could Just Touch the Hem of His Garment’

Abstract This article proposes an ontology and praxis of mediation for the sake of ecumenical dialog, showing that the Pentecostal theological and spiritual tradition does not necessarily deny mediation or challenge its goodness, even if it does decry clericalism and ‘ecclesio-monism’. Instead, Pentecostals hold to confidence in the freedom of God to work however and whenever is best for us, always so that ‘the means of grace’ prove to be more than mere instruments or channels of divine power.

The Freedom of God: A Study in the Pneumatology of Robert Jenson, by James Daryn Henry

The Freedom of God: A Study in the Pneumatology of Robert Jenson, by James Daryn Henry

Predestination and the Freedom of God

Historically, the Pentecostal and charismatic traditions have opted for a basic Arminian view of predestination and election. This article responds to two recent articles on predestination and election by Chris Green highlighting some concerns about his view. As a means of preserving divine freedom and based upon the doctrine of the sovereignty of the Spirit, Pentecostals and charismatics are encouraged to consider afresh a Reformed understanding of predestination and election.

Hegel on the Proofs, Personhood, and Freedom of God

Hegel on the Proofs, Personhood, and Freedom of God

Die Sache der menschlichen Freiheit in Schellings mittlerer Philosophie

Abstract: In the period of On the Essence of Human Freedom Schelling worked out a theory of freedom which includes more than its main question about the compatibility of human freedom to do good and evil with the logical necessity of reason and freedom of God. A full comprehension of freedom in this period has to include his answers to the question how free individual actions of persons work. The main claim of this paper is that Schelling’s philosophy around 1810 contains a two-level theory of freedom. It relates a fundamental base of general freedom and unchangeable decisions about our character with a level where different grades of freedom and changes of the character of a person are possible.

Niektóre aspekty trynitologii współczesnej

W ostatnim okresie można zauważyć w teologii odnowione zainteresowanie pierwszą tajemnicą wiary chrześcijańskiej, którą jest tajemnica Trójcy Świętej. Efekty refleksji teologicznej w tej dziedzinie są coraz bardziej widoczne. Coraz większy nacisk kładziony na chrystologię nieuchronnie pociąga za sobą pogłębioną refleksję o genezie wydarzenia Jezusa Chrystusa w ramach tajemnicy trynitarnej i o jego stałym związku z tą tajemnicą (preegzystencja). Jezus Chrystus jest widziany w bardzo mocnym związku z Ojcem oraz z Duchem Świętym. Odnotowuje się więc w teologii trynitarnej duży rozkwit dzieł i proponowanych ujęć, wyraźnie wpływający na nowe katechizmy i podręczniki religii. W niniejszym opracowaniu zostają wskazane niektóre zagadnienia, które zwracają w teologii trynitarnej szczególną uwagę. Na pierwszym miejscu trzeba podkreślić, że zagadnieniem mocno akcentowanym jest samoudzielanie się Boga, którego rezultatem jest podkreślenie, ze tajemnica Trójcy jest tajemnicą dla człowieka, prowadzącą do oświecenia jego życia. Wychodząc od tajemnicy Jezusa Chrystusa, podkreśla się wszystkie te wątki, w których jawi się On jako Syn Ojca. Szczególnego znaczenia nabrał w tym względzie tak zwany „logion Janowy” (Mt 11, 25–27). W odniesieniu do Ducha Świętego podkreśla się Jego związek z rzeczywistością wolności w Bogu i w człowieku, a tym samym także z tajemnicą boskiej komunii i miłości. Niebagatelną rolę odgrywają w refleksji nad Trójcą Świętą kwestie dotyczące języka, zwłaszcza postuluje się szersze uwzględnienie języka biblijnego. W końcu trzeba pokreślić, że wiele uwagi poświęca się modlitwie jako drodze do miłującego poznania Boga.

The obedience of the Son in the theology of Karl Barth and of Thomas F. Torrance

AbstractBoth Thomas F. Torrance and Karl Barth speak of the obedience of the Son as a condescension of the Son to become incarnate for our sakes. Thus there is wide agreement between them with regard to both the doctrines of atonement and the Trinity. Yet, despite the fact that Barth never wavered in his rejection of subordinationism and modalism and always affirmed the freedom of God's love, he also claimed that there ‘is in God Himself an above and a below, apriusand aposterius, a superiority and a subordination’,1while Torrance unequivocally refused to read elements of the economy, such as the ideas of super and subordination and a before or after, back into the immanent Trinity. By comparing the thinking of Barth and Torrance on this issue, I hope to show why I think Barth illegitimately read back elements of the economy into the immanent Trinity, thus creating confusion where clarity would help us see that what God does for us in the economy is and remains an act of free grace which becomes obscured when any sort of hierarchy is introduced into the Trinity.Both theologians thoroughly agree that what God is towards us in the economy, he is eternally in himself and what he is eternally in himself, he is towards us in the economy. But, there is a difference between them over how to interpret this insight, since Barth thinks super and subordination should be ascribed to the immanent Trinity. While Torrance, like Barth, will argue that the incarnation and Christ's mediatorial activity fall ‘within the life of God’, he also insists that the incarnation cannot in any way be confused with the generation of the Son from the Father in eternity. Barth would agree; yet this important distinction becomes fuzzy when he ascribes subordination and obedience to the eternal Son as a basis for his actionsad extra.This article will develop in four sections. First, I will discuss the obedience of the Son as condescension for Torrance and Barth. Second, I will consider the implications of theExtra Calvinisticumfor each theologian's view of the obedience of the Son and of the Trinity. Third, I will explore how each theologian attempts to avoid subordinationism and modalism indicating the problems which arise in Barth's thinking in connection with these views. Fourth, I will compare Torrance and Barth, showing that Torrance more consistently maintains God's freedom and love by not reading back elements of the economy into the life of the immanent Trinity.

Necessity, Contingency and the Freedom of God

In this paper I attempt to argue that Antonie Vos’ claims respecting the relations between Calvin and Reformed Orthodoxy regarding the doctrine of God are exaggerated, with no convincing support. I argue, from the writings of Calvin, that he is not a necessitarian, but holds that God wills freely, choosing between alternatives in one eternal act. Furthermore, I have argued, on conceptual grounds, that in any case the doctrine of synchronic contingency applied to the life a timelessly eternal God does not deliver an intelligible account of divine freedom.

Imagination and Difference: Beyond Essentialism in Church Teaching and Practice

This essay explores the ways racial, cultural, and gender differences are managed theologically and pastorally in relation to prevailing images of God and habitual cultural and religious ritual practices. Beginning with a montage of examples from contemporary U.S. society and Church, the author identifies a pervasive “essentialist” style of thought that cripples our capacity for love and transformative engagement with others whom we categorize as strange or dangerously different. Drawing from John Henry Newman, the Ignatian tradition, St. Paul, Thomas Merton and others the author argues for a more inclusive sacramental imagination rooted in the mystery and freedom of God, whose love seeks to become flesh in all persons, without exception. With Newman the author relates the Christian call to love and transcend the fear of difference to Catholic theology as a living language, an intuitive and sometimes contentious discernment process that seeks to understand and give full voice to the mystery of the incarnation. The essay concludes with a note on the tensive relationship between the Church and American culture as these two powerful “image and language-worlds” come into play, and frequently into conflict, in the lives of Christians and Catholics today.

Divine Simplicity, Divine Freedom, and the Contingency of Creation: Dogmatic Responses to Some Analytic Questions

Abstract Recent work from analytic philosophers taking an interest in Christian theology has sought to uncover an apparent tension between divine simplicity and divine freedom. In response, this paper contends for the compatibility of the simplicity of God with the freedom of God and contingency of creation. This response is undertaken, not by developing new counterarguments also in the analytic vein, but by recovering older insights of various scholastic and Puritan authors. With the help of these authors’ expositions of divine simplicity and its theological moorings, the paper identifies problems with postulating divine complexity and then maintains the coherence of divine simplicity and divine freedom through discussions of God’s relative attributes, God’s will to create, and God’s omnipotence.

On Original Sin and the Scandalous Nature of Existence

Abstract This article interprets the story of Sarah and Hagar in terms of the relative freedom of humanity in creation and the absolute freedom of God for creation. The interpretation follows the narrative flow of the story, pointing out the free decisions of the actors and God's responses to them. It is argued that the figures of Hagar and Ishmael fully represent the unfulfilled status of the promise that God will bless all nations through Abraham's offspring. Their expulsion demonstrates the scandalous nature of existence, one in which people are cast out through no fault of their own. Nonetheless, God still responds to them graciously. This theological interpretation provides a framework for a discussion concerning Augustine's doctrines of original sin and infant baptism as well as Karl Barth's doctrine of election in Christ. The interpretation of the Sarah-Hagar narrative allows one to take insights from both theologians. The article concludes with a statement regarding infant baptism and the church's current location between promise and fulfillment.

Significado Teológico de la Libertad en la Constitución Pastoral Gaudium et Spes del Concilio Vaticano II.

This article reflects about the theological meaning of freedom in the Pastoral Constitution Gaudium et Spes, of Vatican II. In the introduction the document talks about the importance of freedom as a theological topic, and also defends the authority of GS in order to study it. The introduction also indicates the method followed in the study. The first chapter takes the fundamental question about who is the subject of freedom. It also emphasizes the historic and notional tension between the freedom of God and the human being. The second chapter develops the value of freedom and the concept of itself in GS, following the classic scheme of freedom of and freedom for. The third and fnal chapter proposes theology of liberty, which places liberty into the theological horizons proposed by GS. This article concludes re?ecting on the major conclusions of the study.

Love, Power and Consistency: Scotus’ Doctrines of God’s Power, Contingent Creation, Induction and Natural Law

I first examine John Duns Scotus’ view of contingency, pure possibility, and created possibilities, and his version of the celebrated distinction between ordained and absolute power. Scotus’ views on ethical natural law and his account of induction are characterised, and their dependence on the preceding doctrines detailed. I argue that there is an inconsistency in his treatments of the problem of induction and ethical natural law. Both proceed with God’s contingently willed creation of a given order of laws, which can be revoked and replaced with a new order of laws. In the case of ethical natural law God promulgated the Decalogue, for example; in the case of nature, there are physical laws that can be known by induction. Scotus exalts the freedom of God and the mutability of ethical natural law in order to explain exceptions to it disclosed by revelation (for example, the Old Testament command to Abraham to kill Isaac). Yet he treats ethical natural laws as (mostly) not universal and immutable. In contrast, he holds that we can arrive at knowledge of the universal and immutable laws of nature, except for those regularities that result from free will. Finally, I present several ways of characterising this tension between Scotus’ doctrines.

The Wonders of God

In this response to Robert Menzies article “Luke’s Understanding of Baptism in the Holy Spirit. A Pentecostal Perspective” (PentecoStudies 2007/2) it is argued that that the distinction between a soteriological and a charismatic understanding of the work of the Spirit should be integrated in Reformed theology. At the same the claim is criticized that the prophetic gifts are available for every member of the new community. In opposition to this view it is emphasized that it is more biblically founded to defend and to teach a theology that begins with the sovereignty and freedom of God.

The freedom of God in mercy and judgment:

Romans 9:6-26 is commonly interpreted to mean that Jewish unbelief and Gentile responsiveness to the Gospel was something ordained or predestined by God. This article identifies elements in the whole context of 9 – 11 which call this approach in question. It then proposes that Paul’s intent is to rebut the claim that God was under obligation to ensure that Israel recognize the time of fulfillment. Paul argues that God: 1. is free to define his people on the basis of who responds to his gracious initiative; 2. is free to respond to Israel’s unbelief with a judgment of hardening rather than turning up the heat of irresistible grace; 3. is free to use the occasion of a hardened Israel for a broader proclamation of the Gospel; 4. is free to show mercy to Gentiles, to those who were not understood as the primary recipients of God’s covenant promises. The overarching point is that when the present situation is viewed from this perspective, God’s Word has clearly not failed. The objectives of the article are 1. to challenge the traditional Calvinist reading of the text; 2. to propose an alternative which is not eisegetical but is supported by a reconstruction of the issue to which Paul was responding and the context of his whole argument in Romans 9 – 11.