Divine Sovereignty - What Is It?
Is It Near or Far? Controlling or Uncontrolling? Fully Knowledgeable
or Processually Affected in It's Divine Knowledge, Power, and Presence?
by R.E. Slater
December 16, 2022
A Fresh Perspective of Divine Omnipotence
When thinking of a Divine God with Divine Power it perhaps is better think in terms of Divine Love....
Shocking?
Perhaps.
But certainly much more in line with a "biblical" God than if casting Divinity in terms of non-Loving power and control. (aka, church-like dominionism with its legalisms, rites, and beliefs).
For a process theologian when speaking of God we prefer to speak of a God who is loving at all times rather than some times... or maybe not at all.
Too, if divine Sovereignty were cast in terms of a divinely Loving God at all times than the traditional terms of power and control must also be altered to better reflect a loving God.
As example, for the traditional language of omnipotence let's recast it in terms of "amnipotence" - that is, LOVING power (see Oord's articles below).
Let's also do the same with the very unhealthy word "control" which Christians love to sing about and speak to when praising God's omniscient determination of our own affairs and the world's.
A process theologian will do away with words like "divine control" altogether when speaking to a divinely-loving sovereignty within processual categories of divine processual indeterminancy. By which we mean, that creation, if it were to follow it's inherently- divine "Imago Dei" of God birthed within it (and yes, even today does this divine birth continue - as versus just one time "in Adam" ala Paul's voluminous characterization of Adam's sin in the book of Romans).
And further, because divine Love created creation in God's Image (Imago Dei) it also was created by Love (and not by divine fiat) with intermittant freewill.
That is, creational freewill agency - just like our own freewill agency - is fraught between generative, or valuative, good and sin and evil, which are not generatively good or valuative of someone or something outside itself.
A Processual Divinity Takes on a
New Divine Character and Attributes...
Hence, process theology generally teaches of a loving and uncontrolling (or noncontrolling) divine Sovereignty which, though genuinely powerful is genuinely loving and noncontrolling per the processual metaphysics found throughout the universe's "cosmic being".
Which cosmic being may also give rise to someone or something that isn't just "IS," in itself, but also "BECOMING" more than itself in itself.
So when when describing God as a processual God a process metaphysician (or metatheologian?) will say that God is not only complete in himself but also has the capacity in God's Godness of transcendence to be 100% present and immanent to creation's "processual" being. Which is to say that God in God's relationship with creation will "grow" and "become" with creation as it becomes.
When saying this a process theology is stating that neither party is static but continually evolving in relationship to itself and with creation as a whole. And that an IMMANENT God - in God's timeful existence - processually evolves with our own existence. An existence which, unlike God's divine Self, may also devolve in it's processually timeful existence.
Take note: "God qua God is complete." God is infinitely Becomed or Evolved. But in God's processual relationship with an evolving or devolving freewill and indeterminant creation, God is continually processing - or urging - that creation to become what it inherently is in itself re its Divine Imago; than to lean into the dark side of its unloving, devolving freewill which is as "uncontrollable" as its upside potential is.
Processual divine Sovereignty then speaks to an evolving/devolving creation which is and may become more than it is or may become less than it is.... And further, it is by God's redemptive power imbued into creation (as depicted by God's atoning redemption) that a freewilled, indeterminant creation may be released from its devolvement towards a processually good and generatively valuative part of the creational whole when partnering with salvific God of creation.
Thus and thus, the classical church teachings re divine omnipotence, omniscience, even omnipresence, when recast processually completely change the nuances of a truly divine loving sovereignty. And when done, show us a divine God who is much more who God is than our own images of God cast into our own religious images however "Christian" or "biblical" they claim to be. Let's read below Thomas Oord's thoughts on a few of these Christianized aspects of God....
Blessings & Merry Christmas!
R.E. Slater
December 16, 2022
Part 1
The Death of Omnipotence
(and Birth of Amnipotence)
by Thomas Jay Oord
November 16th, 2022
I’m writing a new book. My tentative title is “The Death of Omnipotence… and Birth of Amipotence.”
As the title suggests, I’ll argue that God is not omnipotent. But instead of simply saying, “God can’t do…,” I’m also proposing a view of divine power I think is more biblically supported, philosophically coherent, and experientially justified. I call it “amipotence.” (Here’s a 3-minute ORTShort describing the word.)
Here’s how I plan to start the book…
THERE’S NOTHING THAT HE CANNOT DO?
“My God is so big, so strong, and so mighty there’s nothing that He cannot do.”[1] These lines from a children’s song give voice to what many people believe: God can do anything.
Other song lyrics proclaim the glory of an all-powerful God. In his Messiah concerto, George Frideric Handel’s oft-repeated lines ring out:
For the Lord God omnipotent reigneth,
Hallelujah! Hallelujah! Hallelujah! Hallelujah![2]
Contemporary worship choruses promote omnipotence, declaring a sovereign God cannot be thwarted nor the divine will be frustrated. It’s common for believers, enraptured in praise, to lift their voices to the One they call “almighty” and proclaim, “our God reigns!”
OMNIPOTENCE
“Omnipotence” expresses in formal language the “God can do anything” view. A God with all (omni) power (potent) apparently can do anything we imagine and more. Augustine made this connection, saying the omnipotent God is “He who can do all things.”[3]
In some theologies, God actually exerts all power and is the cause of everything; call this “theological determinism” or “monergism.” In others, God could do everything but chooses not to. God so conceived controls from time to time but generally opts to allow creatures to exert power; call this view “voluntary divine self-limitation.”[4]
Among the attributes theists ascribe to God, omnipotence is likely best known. For many, it’s a placeholder for God – “the Omnipotent.” Although distinctions can be made, the term is often thought synonymous with other words and phrases describing divine power: “sovereign,” “all-powerful,” and “almighty.”[5] These describe what many think necessary of a being worthy of worship: unlimited power.
Christian creeds refer to God’s almightiness. “I believe in God the Father Almighty, Maker of heaven and earth…” begins the Apostle’s Creed. The Nicene Creed starts similarly: “We believe in one God, the Father, the Almighty, Maker of heaven and earth…” The Westminster Confession speaks of a God who, in “sovereign” or “almighty” activity, saw fit to “ordain whatsoever comes to pass.”
THREE MEANINGS
Theists espouse various meanings of omnipotent, almighty, or all-powerful. In this book, I address three common among scholars and laity. To say God is omnipotent typically means at least one of the following:
1. God exerts all power.2. God can do absolutely anything.3. God can control others or circumstances.[6]
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Some theists affirm one or two meanings but not all. Some reject the idea God exerts all power, for instance, but believe God can control others. Others say God can do anything but also say God doesn’t always control creatures. Many claim God can singlehandedly determine outcomes but cannot do what is illogical or self-contradictory. And it’s common for believers to say God is omnipotent but appeal to mystery when vexing questions arise.
CONCLUSION
I’d love to hear your questions, suggestions, and thoughts. Now that you know the general aim of the book, what issues should I be sure to address?
[1] Ruth Harms Calkin, “My God is so Big” (Permission to quote granted from Nuggets of Truth Publishing).[2] Handel seems to be drawing from Revelation 19:6, which in Latin and in the King James Version of scripture is translated “omnipotent” but in most contemporary biblical translations is rendered “almighty.”[3] Augustine, De Trinitate, IV 20, 27 (CChr.SL), 50, 197: “Quis est autem omnipotens, nisi qui omnia potest.” Despite this claim, Augustine also notes a number of things God cannot do.[4] Theologians have explored the distinction between God’s potential power and the actual expression of divine power. See, for instance, Ian Robert Richardson, “Meister Eckhart’s Parisian Question of ‘Whether the omnipotence of God should be considered as potentia ordinata or potentia absoluta?” Doctoral Dissertation (King’s College London, 2002), 17.[5] In previous writings, I’ve said we could rightly call God almighty in the senses. God is 1) the mightiest, 2) exerts might upon all, and 3) the source of might for all. Gijsbert Van Den Brink argues for “almightiness” over omnipotence in Almighty God: A Study of the Doctrine of Divine Omnipotence (Netherlands: Kok Pharos, 1993).[6] By “control,” I mean acting as the sufficient cause of some creature, circumstance, or event. To describe such control, I use phrases like “singlehandedly decide outcomes,” “unilaterally determine,” or others that depict God as the sole cause. I will argue that God never has controlled and, in fact, cannot control others.
* * * * * * * *
Part 2
Omnipotence Not in Scripture
by Thomas Jay Oord
November 27th, 2022
I’m currently writing a book that rejects the doctrine of divine omnipotence. I’ll suggest a replacement I call divine amipotence – the power of love. I introduced the writing project in this previous blog essay.
One chapter in my book addresses God’s power described in what Christians call the Old and New Testaments. I’ll argue that omnipotence — even the Hebrew and Greek words often translated “almighty” or “all-powerful” — are not in the biblical texts.
God’s Power in Scripture
Authors of sacred writ describe a God who does amazing things, including creating the heavens and the earth, enacting miracles, providing salvation, and promising ultimate victory over evil. While English translators typically avoid “omnipotence” when translating Hebrew and Greek texts, they do use “almighty.” Many people believe biblical writers portray God as all-powerful.
Given this reading of scripture, Arthur Pink puts the significance of omnipotence this way: “If God were stunted in might and had a limit to His strength, we might well despair. But seeing that He is clothed with omnipotence, no prayer is too hard for Him to answer, no need too great for Him to supply, no passion too strong for Him to subdue, no temptation too powerful for Him to deliver from, no misery too deep for him to relieve.”[1]
According to many, only an omnipotent God can save.
The Hopelessness of Omnipotence
Omnipotence does not inspire hope in everyone, however. It leads many to despair and unbelief. To those who suffer, a God who can singlehandedly liberate seems asleep. Or this God doesn’t care enough to rescue the hurting from horrors and holocausts. Fervent prayers for healing go unanswered; cries for help from the sexually abused elicit few godly rescues.
Consequently, many people have no desire to live forever with a deity who allows evil now. An almighty God isn’t trustworthy.
I will argue that Christian scripture does not support omnipotence, at least as understood in the three ways I’ve identified. God doesn’t have all power, there are many things God cannot do, and God can’t control others.
Biblical authors talk about divine action, and they consider God’s power immense. But the Hebrew and Greek words translated “almighty,” “sovereign,” and the like support neither classic nor popular understandings of God as all-powerful.
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In fact, writers of scripture acknowledge limits to divine power. And they point to the role creatures play in bringing about outcomes.
Omnipotence isn’t born of scripture.
Issues to Address?
As you see it, what words, passages, or issues should I address when talking about God’s power described in Scripture?
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