Tag Archives: Thomas Oord

Are Darkness and Evil Rooted in God’s Nature?

 

This is the third and final installment of my review and critique of Thomas Oord’s book The Uncontrolling Love of God. In the previous two essays I described and analyzed Oord’s argument and criticized three of his crucial assertions. Today I will address a fourth assertion.

4. God’s Nature Limits God.

For Oord, the problem of evil focuses on absolving God of responsibility for the evil that plagues our world. Oord argues that the problem of evil cannot be dealt with as long as we view creation as a voluntary divine act. If God voluntarily created our world then God either allows or positively wills the evil that occurs within it. And no being that allows or permits, much less positively wills, the horrible evils that happen in our world can be considered loving. Oord “solves” the problem of evil by concluding that God did not choose to create a world with randomness and freedom, which are the necessary conditions for evil. Because God is love by nature, God creates our world by necessity.

Oord contends not only that God is love by nature but also that love is the preeminent divine attribute and limits the other attributes. God’s power extends only as far as his love. God cannot act contrary to his loving essence and must express that essence by creating. Let’s listen to some of Oord’s claims:

“God’s loving nature requires God to create a world with creatures God cannot control” (p.146).

“By contrast [to John Sanders], I do think God’s nature dictates the sort of world God must make” (p.148).

“God’s love is uncontrollable, not only in the sense that creatures cannot control divine love but also in the sense that God cannot stop loving” (p. 161).

“Essential kenosis says limitations to divine power derive from God’s nature of love” (p.164).

“Essential kenosis says God’s self-giving, others-empowering nature of love necessarily provides freedom, agency, self-organization and lawlike regularity to creation. Because love is the preeminent and necessary attribute in God’s nature, God cannot withdraw, override or fail to provide the freedom , agency, self-organizing and lawlike regularity God gives. Divine love limits divine power” (p. 169).

Is God a Prisoner of His Nature?

For many readers, the familiar idea that God cannot contradict his nature seems correct. God cannot lie or sin or die. We could add that God cannot act in an unloving or unjust way. I too agree with these statements. But Oord goes further.  He contends that God’s nature limits God, which in effect makes God a prisoner of his nature. The traditional teaching that God cannot contradict his nature was never understood as “limiting” God, that is to say, depriving God of an option that God might otherwise have willed to use for some good purpose. On the contrary, the idea that God cannot die or sin or act unlovingly expresses God’s unlimited perfection! It would be silly to say that there is something good or great in dying or sinning that God is missing because he cannot do it. Dying is not something you. It is something that happens to you. Nothing just happens to God!

But Oord insists that “Divine love limits divine power”? In the traditional doctrine of God, God’s power is thought to be unlimited, which means that God’s power extends to everything that is logically possible. Oord adds a further qualification by excluding some logically possible things. Specifically, Oord wants to exclude God using power to control or coerce his creatures. These actions are, according to Oord, logically possible, but given the priority of divine love in the divine nature, are impossible for God. It is logically possible for God to prevent evil actions but impossible for God actually to do this. God cannot act contrary to his loving nature, and his loving nature demands that he give irrevocable randomness and freedom to creatures.

Darkness and Evil Within the Divine Nature?

Our suspicions are rightly raised when we hear a thinker using one divine attribute to limit the others. Oord speaks as if God were essentially love but not essentially power or eternity or justice or others. It seems to me that we ought to reject out of hand the attribution of incoherence and disharmony to the divine being. Instead we ought to allow all the divine attributes modify and enrich each other. If we believe God is perfect in every respect, we should also assume that there is no tension much less conflict between divine love and divine justice or power or eternity or omniscience. God’s love is just and his justice is loving. And God’s love is powerful and his power is loving.

Oord, to the contrary, defines God’s love independently of the other essential attributes and seems to base his definition of divine love on a human conception of love. He then uses this human conception to restrict divine power. Consequently his conception of divine power is likewise distorted. Oord seems to think of divine power as force and coercion, which must be limited by divine love. Divine power is obviously conceived as the possibility for evil as well as good. Amazingly, this move grounds the tension in creation between love and evil in a tension within the divine being. Hence to escape rooting evil in the divine will Oord places its possibility in the divine nature! The problem of evil has infected the divine being. And God must continually overcome his possibility for evil. Evil has been eternalized.

But divine power is not the possibility for good or evil, love or coercion. Divine power is the power of being; it is unambiguously good. God is the power of his own being and consequently the power for the being of creatures. God’s power always manifests itself in creation as giving being. There is no reason to see any tension between God’s power and his love. Every act of love is also an act of power. God loves by giving being in all its richness to creatures.

Conclusion

In sum, Oord solves one problem of evil only to create an even worse one. He succeeds in absolving God of any responsibility for evil by transferring the possibility for evil from the divine will to the divine nature. However, the price of this transfer may be greater than many are willing to pay. If the suffering we endure in this world is somehow rooted in the unfathomable divine will and purpose, we can still hope that evil will be overcome and “every tear will be dried.” But if evil is rooted in the eternal divine nature, God has no place to stand to pull us out of the pit. How can he sympathize with our pain when he is distracted by his own suffering? How can God “lead us not into temptation” when he must continually overcome his own temptation?

Coming Soon: Eschatology. What can we know about something that hasn’t happened yet?

Advertisements

Must We Limit God’s Power to Solve the Problem of Evil?

 

Something Different

Today, I am doing something I don’t usually do in this blog. I am reviewing a book, a very provocative, sometimes infuriating, book. Let me explain why. Last October InterVarsity Press published my book, The Faithful Creator: Affirming Creation and Providence in an Age of Anxiety. A few weeks later InterVarsity Press published Thomas Oord’s book The Uncontrolling Love of God: An Open and Relational Account of Providence. These books could hardly be more opposed to each other. After some communication with Oord, he graciously invited me to join him on a panel with two other theologians that will meet at the annual meeting of the Christian Theological Research Fellowship in San Antonio, November, 2016. The theme of the discussion is the problem of evil. My presentation will bear the title, “Faith, Hope, And The Rhetoric Of Despair: Providence And Evil After Ivan Karamazov.” In preparing for this paper I read Oord’s latest book. And I thought I would share some thoughts on the book. I cannot summarize or respond to every argument in the book. But I hope to give you the heart of its central argument. I am sure you have heard these ideas even if you are not familiar with the books, authors, and labels.

Open and Relational Theology

Let me give you some background. Within the past 30 years, certain evangelical theologians have begun to advocate a view of God and providence called “open” or “relational” theism. I have written articles and sections of books explaining and criticizing this movement. John Sanders, Gregory Boyd, William Hasker, Clark Pinnock, Terence Fretheim are well known exponents of this view. Thomas Oord places himself broadly within this school of thought. But he also criticizes many of his fellow open and relational theologians for not following the basic logic of the position consistently to its end. In The Uncontrolling Love of God, Oord presents a modified open and relation view he calls the “essential kenosis” model of providence. Even if you know nothing of the general open and relational model, I think you can pick it up as I review Oord’s modified open and relational model of providence.

Oord’s Argument For a Limited God in Context

Oord’s argument in its simplest form contends that the problem of evil can be answered only by giving up the traditional doctrine of omnipotence. God’s power is not unlimited but limited. So, God cannot control all things. Hence God is not responsible or culpable for the horrendous evils that occur in the world. But Oord knows that this simple solution raises a host of questions for Christian believers, and he devotes most of the book to addressing them: How limited is God? Are God’s limits natural or self-imposed? What thing or things limit God? And does this limited God measure up to the God of Christianity?

First, let’s set the argument of Oord’s book into the larger context of argument from evil to atheism or some form of modified theism.

The General Philosophical Argument from Evil (Simple Version)

  1. An omnipotent God could prevent every instance of genuine evil
  2. A perfectly good God would want to prevent every instance of genuine evil.
  3. Genuine evil exists

Therefore:

  1. Either God is omnipotent but not good.
  2. Or, God is good but not omnipotent.
  3. Or, God is neither omnipotent nor good.
  4. Or, there is no God at all.

You can see clearly from the two arguments below how Oord’s overarching argument is driven by the general argument from evil:

Oord’s General Argument #1

  1. A God of love would want to prevent all genuine evil.
  2. Genuine evil occurs in the world.
  3. Hence, either there is no God of love or God cannot prevent all genuine evil.

Oord wishes to affirm the existence of a loving God, so he accepts the conclusion that “God cannot prevent all genuine evil.” But why can’t God prevent all evil? This question leads us to the next argument:

Oord’s General Argument #2

  1. If genuine randomness in physical processes and genuine creaturely freedom exists in the world, God cannot control everything that happens.
  2. Genuine creaturely freedom and randomness in physical processes exist in the world.
  3. Hence God cannot control everything that happens (including events that are genuinely evil).

In relation to the general philosophical argument from evil, we can see that Oord accepts conclusion #5 (God is good but not omnipotent) and rejects #4 (God is not good), #6 (God is neither omnipotent nor good, and #7 (There is no God).

Oord’s Critique of Other Open and Relational Thinkers

But now Oord faces a barrage of questions. It is not enough to say that God is loving but not omnipotent. One can imagine many loving but totally powerless beings. Why should we consider this loving but not omnipotent being “God”? Many thinkers who agree with Oord’s argument so far take this question very seriously and give this answer: God is not intrinsically, that is, by nature, limited. God limits himself. God freely decides to create a world where randomness and creaturely freedom exist. Once they exist, of course, God cannot determine the outcomes that randomness and freedom produce. But they do not exist by necessity. They exist only because God chose to create them. God was unlimited before creation but after creation God limits himself to give creation room to exercise freedom to love or hate, to choose good or evil. God chose to allow the possibility of genuine evil for the sake of the possible good. The ground of the possibility of good and evil is the same: creaturely randomness and freedom. But God never does evil or approves of evil. God does everything he can—other than reverse his decision to create creaturely freedom and randomness—to prevent genuine evil from occurring. In this way, these writers think they’ve preserved the deity of the loving but limited God…and solved the problem of evil.

Oord disagrees. He argues that the divine self-limitation theory does not do justice to the love of God. It makes God’s love for creatures a choice for God instead of the chief attribute of his nature. It implicitly makes God’s omnipotence the chief attribute because God could have chosen never to create and could yet reverse his decision if he wanted to do so. God could choose not to love, even if he never actually does so.

The Essential Kenosis Model of Providence

Oord offers an alternative to the divine self-limitation theory: “The Essential Kenosis Model of Providence.” According to Oord, if “God is love” in his essential being, he always loves and cannot refuse to love. God cannot contradict his essence. “God must give freedom and cannot override the gift given” (p. 171). God does not choose to limit himself. God is essentially self-giving, or self-emptying. Though he never explicitly says this, it seems to me that Oord thinks God creates the world by necessity, that creation is implicit in the inner nature of God. And if God creates by necessity, God has always been creating the world. I will pursue the consequences of this line thought in the next installments of this review.

Oord considers his model of providence superior to the models proposed by other open and relational thinkers (e.g. John Sanders) for two reasons. (1) The “essential kenosis” model possesses an inner coherence not present in the others. It makes love the master divine attribute in a radical and consistent way. Divine love judges and limits the exercise of all other divine attributes. (2) It really solves the problem of evil. In the “essential kenosis” model of providence, God cannot interfere with creaturely freedom and can never coerce creatures. God must create and give freedom to creatures. God has no choice. We know God does not desire or even allow evil because he does not even choose to create free creatures. God has no choice about this. They exist by necessity of the inner logic of divine love. Hence the problem of evil is solved. At no point is a divine decision involved actively or passively in the occurrence of evil or even in bringing about the conditions that make evil possible. Hence God cannot be blamed for genuine evil at any point in its genesis or history.

Next Time: I will offer some critical reflections on the fundamental presuppositions, central arguments, and implications of this book.