Abstract
Open theism is the “newest” of the theisms in this part of the book, except for some of the emerging “end of being theologies” explored in the sixth section. While all of the key theological/philosophical commitments affirmed by open theists have been, and continue to be, affirmed by proponents of other theisms, the classification of a specific set of these commitments as “open theism” is relatively recent (1994). Accordingly, both proponents and critics are still in the process of attempting to clarify both the key theological/philosophical concepts in question and their implications for practical Christian living. This has understandably led to significant confusion on the part of many encountering open theism for the first time.
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Notes
- 1.
- 2.
- 3.
A more detailed discussion of these three differing understandings of divine omnipotence can be found in Basinger (1996), chapter 1.
- 4.
There is in the literature an unfortunate ambiguity in the use of the phrase “freewill theism.” At times it is used as the label for one of the specific perspectives on God’s power (as is the case here), but at other times as a more comprehensive label, like “open theism” or “process theism,” for one of the theological systems affirming a specific set of perspectives on all four key attributes in question.
- 5.
A fuller discussion of God’s moral nature can be found in Basinger (1996), chapter 3.
- 6.
See, for example, Lucas (2010).
- 7.
As will be noted below, not all who currently label themselves open theists believe God must be subject to emotive passibility (affective change). I will argue at that point, however, that this is an unacceptable option for open theists.
- 8.
I am here referencing the broader meaning of “freewill theism” as a theological system affirming a specific set of perspectives on all four key attributes in question. See footnote [4] above.
- 9.
A more detailed discussion of these differing understandings of divine omniscience can be found in Basinger (1996), chapter 2.
- 10.
Some key critical sources are the following: Craig (2000), Erickson (2003), Flint (1998), Frame (2001), Geisler and House (2001), Helm (1994), Piper et al. (2003), Schreiner and Ware (2000), Ware (2001), Wright (1996).
See again Witham (2010) for a more in-depth discussion of the difficulties encountered by some who initially affirmed open theism.
- 11.
Basinger (2011).
- 12.
For example, in a statement on the Open Theism Information Site www.opentheism.info, Sanders states the following: “It is not essential for open theists to take a stand on whether or not God was temporal prior to creation. Even if God was eternally temporal God did not experience metric (measured) time until the creation.”
- 13.
The question of the extent of God’s own freedom of choice continues to be a debatable issue in the broader theological/philosophical context. See, for example, Morriston (2002). At present, I’m only sharing some initial thoughts what an open theist might or might not be committed to with respect to divine freedom and God’s creative activity.
References
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Basinger, D. (2013). Introduction to Open Theism. In: Diller, J., Kasher, A. (eds) Models of God and Alternative Ultimate Realities. Springer, Dordrecht. https://doi.org/10.1007/978-94-007-5219-1_22
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