This has always been a basic and undeniable teaching for the church; in the past, believers have unanimously confessed that they believe that there is only one God, Father, Son, and Holy Spirit, and that this God is all-powerful and creator of heaven and earth.
“For him, nothing is impossible?” (Jr 32, 17, 27). So the idea of almighty divine power is uniquely Israeli. (?) Is it true that, in the early Greek versions of the Apostolic Creed, the affirmation of God as almighty is expressed through the Greek title of pantocrator, lord of all? (?) However, long before that, the word had become familiar in Jewish and Christian tradition, through the Greek translation of the Old Testament, in which the combination kyrios pantocrator was used as a translation of the veteran testamentary name of God, Yahweh Sabaoth. Furthermore, such a translation shows, once again, how much the absolute power of Yahweh remained at the center of the Jewish faith. The mention of almighty divine power in the Apostolic Creed therefore highlights the identity of the God of Christian faith with the God of Israel. The fact that nothing was impossible was shown to Christians in a renewed way, through the resurrection of Jesus from the dead (cf. Rom. 4:24). The omnipotent power of God, however, included his character as the creator of all things. When the confession of faith in God as the almighty ruler of all was best elucidated by adding an explicit reference to the creation of the world, then this fact was only an expression of what was already included in the idea of almighty power. . If God is in fact almighty, not only the visible world, the earth, but also the invisible world, the sky, are the work of his hands. (By Wolfhart Pannenberg, quoted in Franklin Ferreira, Christian Theology)
- For twenty centuries.
- The Church has always proclaimed that the Father is the almighty God of the Old Testament.
- Only the sects tried to deny it.
- Such as the Maritite sect (who claimed that the God of the Old Testament was a devil?).
- The Fathers of the Church affirmed divine sovereignty in their writings and have always emphasized divine prescience.
- Especially in the face of the problem of evil; however.
- In 1980.
- Some seminary professors began to question this.
- Their names were:.
Open theism can be summarized in five proposals
Here’s what Clark Pinnock said:
“The idea of moral responsibility forces us to believe that actions are not determined, either internally or externally. An important implication of this strong definition of free will is that reality remains, to some extent, open and unclosed. This means that a true in history can appear a novelty, which no one can predict, not even God. [?] Such a concept implies that the future is truly open and unavailable to God’s very comprehensive science. The doctrine of human free will forces us to reconsider the conventional vision of God’s omniscience.
Pinnock said that for the human being to be morally responsible, his actions cannot be determined either on the outside or inside, Pinnock does not begin with God’s revelation (starting from above?), but from what he says about the human being (starting from below?), He determines how God should be.
Note: Open theism declares that for man to have free will, God cannot be omniscient. The Arminians don’t claim the same thing.
Free will according to St Augustine: every human being has free will, but more freedom. Human beings have the psychological freedom to make decisions, but these choices are not neutral, they are according to the fallen human nature. Adam and Eve could choose to sin, not sin Now the fallen human being can only choose to sin.
God’s sovereignty was self-limited because of the creation of free agents.
God is sovereign and controls everything in the created world, including the actions of responsible agents.
God’s power stops where man’s will begins, and God Himself has established this self-limitation.
God’s power encompasses the entire universe, however, so that “the will of the creature is not violated”.
The knowledge of God is limited by itself, for prior knowledge of the actions of free agents would show that they are not free.
God’s knowledge encompasses all possible things, and specifically everything that will happen, this includes eternal knowledge of the future actions and decisions of free agents.
God’s plan has many gaps because of the unforeseen actions or decisions of free agents. God’s greatness manifests itself in being able to deal with everything that happens.
God has an eternal plan that will certainly be fulfilled. There’s no surprise or disappointment to him.
Prophecy is based on God’s assumptions about what will happen, being conditioned by the actions or decisions of free agents, this conditionality is not always expressed in relation to prophecy, promise, or warning, so there is the appearance of unfulasured, according to the story of Jonah and Nineveh.
Predictive prophecy is based on thorough knowledge and will certainly be fulfilled.
God is constantly willing to adapt his plans to circumstances; if plan A fails, move on to plan B.
God’s plan is immutable, as is the nature of God. Expressions that speak of God’s repentance should be considered anthropomorphic.
Prayer is an effective activity through which angels and men can act as counselors to God and change their minds.
The power of prayer is considered a secondary cause in the fulfillment of God’s purpose, just as other secondary causes are fundamental in this regard. Prayer changes certain events, but it does not change God’s opinion.
God’s being is shaken by emotions of joy and sadness, something essential to your Trinitarian personality.
God is not like human beings, sensitive to emotional changes, but He is not indifferent, because Scripture represents him as merciful.
Open theists argue that the texts that say God repents (as in Genesis 6 and the book of Jonah) are literal. However, although the Bible writers speak of anger, repentance, and feet and hands about God, that does not mean that God has such things. It is a human way of referring to God, an anthropomorphism. Also, the word translated as? To regret? (in Hebrew? nâcham?) can also be translated as sad, repelled.
God’s love is his supreme perfection, and all other attributes must be revised and, if necessary, reinterpreted according to this new understanding of divine love.
God’s love, which is the wonderful expression of his being, cannot be interpreted separately from other perfections: holiness, justice, the holy wrath of sin, the devil, and un redeemed rebels.
Is God love? In 1 John 4:8, he cannot be separated from God’s other attributes in context, affirmation is a Trinitarian expression, from God the Father sending his only Son to die of a propitious death on the cross because of our sin and the holiness and righteousness of God (see verse 10). There is no biblical way to prioritize God’s attributes.
God’s predestination is not related to individuals: it is God’s blessing to whoever he is, repents, and believes on his own initiative. This can sometimes be God’s choice for service.
God’s predestination is that funny disposition by which, because of his goodness and mercy, he chose a host of the sinful and rebellious human race, and determined that they received all the benefits of their salvation, provided to them in the work of Christ and applied. to them in due course by the Holy Ghost.
God is so merciful that He does not allow anyone to suffer eternal torment; those who are not saved will simply cease to exist.
Those who are not saved will inevitably suffer the consequences of Adam’s sin and his own sinful rebellion, and will be separated from God forever.
1. La idea that there is a change in divinity has its origins in the philosophy of the process, whose roots go back to Greek philosophy.
2. This understanding of God will involve the abandonment of trust in the scriptures, the denial of the Creator-creature distinction, the Trinity, divine prescience and sovereignty, the criminal and surrogate death of Christ, and the conduct of his adherents to dualistic Manicheanism. .
3. The hope of an eschatological triumph is undermined
1. Followers of other religions should know that the Trinitarian God is absolutely more powerful than his gods How can we expect a Muslim to become a deity incapable of fulfilling his plans and desires?This deity, in the eyes of a Muslim, is not worthy of devotion and service. How can we expect an animist to give more credit to a god too?What do you give to other beings in the spiritual world?I would see this deity as another spirit that I could try to manipulate through witchcraft.
2. La God’s prescience of all that will happen is seen by Isaiah as proof of his uniqueness among all the gods (Isaiah 46:9-10).
3. To suggest that God is in a continuous process of learning and adapting to an unknown future contradicts the biblical perspective of God, described as omnipotent, omniscient, magnificent and majestic, worthy of glory (Ex 14. 31; 15. 6; Ps 8. 1; Is 42. 8).
4. La’s refusal to provide the sinful choices of responsible creatures undermines confidence in the plan of salvation. What if God could not provide for Adam’s free choice to sin?following the fall of man? I would not need to plan salvation through Jesus Christ. But from eternity God planned salvation through Jesus Christ, in response to the consequences of the Fall He foresees (2 You. 1. 9; Apoc. 13. 8).
5. Affirm that the eternal destiny of each person will finally be determined by God from?Light? At your disposal (or by other criteria)? It leads us to conclude that Christ’s sacrifice on the cross is not central and may not even be necessary.
6. La idea that God and the world are interdependent borders pantheism, that is, God is substantially present in everything. But the scriptures affirm that God exists outside of his creation and has supremacy over it (Gen 1:1; Ps 8: 8-8).
“God is a glorious God. There is no one like him, who is infinite in glory and excellence. He is the Most High God, glorious in holiness, terrible in praise, who works wonders. His name is excellent in all the earth, and his glory is above the heavens. Among all the gods, are there not some like him? God is the source of all good and an inexhaustible source; Is a God all sufficient, able to protect and defend? and do all the things? He is the king of glory, the mighty Lord in battle: a strong rock and a tall tower. Are there not some like God? Who goes up to heaven ?: The Eternal God is a refuge, and under him are the eternal arms. He is a God who has everything in his hands and who does what pleases him: he kills him and makes him live; takes him to the grave and raises him from there; He makes the poor and the rich: are they the pillars of the Lord’s earth? God is an infinitely holy God; there is no saint like the Lord. And is it infinitely good and merciful? He is a God who takes pleasure in mercy; His grace is infinite and remains forever. Is it love itself, an infinite source and an ocean of it? (Jonathan Edwards, Ruth’s Resolution, 1735)
By: Franklin Ferreira Conference of 10/02/13, in the XV Christian Consciousness (VINACC). Copyright © Franklin Ferreira.
Summary by: Let’s Go Back to the Gospel. Original: Franklin Ferreira? Open theism: God’s stolen glory
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