By John Piper
"Everyone who believes in God in any respect believes that He understands what you and that i are going to do tomorrow." —C. S. Lewis This realizing of God's foreknowledge has united the church for twenty centuries. yet advocates of "open theism" are providing a distinct imaginative and prescient of God and a special view of the long run. the increase of open theism inside evangelicalism has raised a bunch of questions. used to be classical theism decisively tainted by way of Greek philosophy? How may still we comprehend passages that let us know that God repents? Are necessities of biblical Christianity—like the inerrancy of Scripture, the trustworthiness of God, and the Gospel of Christ—at stake during this debate? the place, while, and why may still we draw new boundaries—and is open theism past them? past the boundaries brings jointly a revered staff of students to research the newest literature, handle those questions, and provides tips to the church during this time of controversy. members comprise: John Piper Wayne Grudem Michael S. Horton Bruce A. Ware Mark R. Talbot A. B. Caneday Stephen J. Wellum Justin Taylor Paul Kjoss Helseth Chad model William C. Davis Russell Fuller "We have ready this ebook to handle the problem of barriers and, we pray, carry a few treatment to the current and imminent discomfort of embracing open theism as a valid Christian imaginative and prescient of God. . . . As a pastor, who longs to be biblical and God-centered and Christ-exalting and perpetually beneficial to my humans, I see open theism as theologically ruinous, dishonoring to God, belittling to Christ, and pastorally hurtful. My prayer is that Christian leaders will come to determine it this manner, and hence love the church via counting open theism past the boundaries of orthodox Christian teaching." —From the Foreword by way of John Piper
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Extra resources for Beyond the Bounds: Open Theism and the Undermining of Biblical Christianity
Anthropomorphisms were unavoidable. But they were often mitigated by such caveats as Kebayakol (‘If it be proper to say so’). . 65 Perhaps Kohler expresses the Rabbinic view best: We cannot help attributing human qualities and emotions to Him the moment we invest Him with a moral and spiritual nature. When we speak of His punitive justice, His unfailing mercy, or His all-wise providence, we transfer to Him, imperceptibly, our own righteous indignation at the sight of a wicked deed, or our own compassion with the sufferer, or even our own mode of deliberation and decision.
So, in my response to the interpretation of the Bishop of Hippo offered by the open theists, I want to make it clear that I am not an apologist for his whole theological project. I would argue that some of the concerns expressed by Sanders and Pinnock are legitimate, while others stem from the fact that their model of theology simply is at odds with that of the African Father. Augustine was not simply a Neoplatonist in bishops’ garb. ”52 Augustine is a classic example of a thinker who combined philosophical considerations with biblical narrative.
Augustine (London: Clarke, 1938), 163. 52 Pelikan, Emergence of the Catholic Tradition, 297. qxd 8/6/07 9:15 AM Page 55 Orthodoxy and Open Theism and Their Connections to Western Philosophical Traditions 55 ical concerns outweighed the biblical. 53 But these were always counterbalanced with his belief in redemption, in God’s involvement in the world, and in the supremacy of Scripture over all of the intellectual machinations of man. 56 Quite the opposite is actually the case. There are, then, Hellenizing tendencies in Augustine.
Beyond the Bounds: Open Theism and the Undermining of Biblical Christianity by John Piper