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Reflecting upon open theism and its relationship to missional theology is no small task.
In the limited space provided this essay we will explore the definition of open theism as
compared to freewill theism and examine how it leads to the assumption of God taking risks. We
will define how open theism defines risk through the use of certain analogies. Further, we will
examine some positive and negative implications these analogies have on the mission of God. I
will attempt to show God is not frustrated by the actions of humanity because He is constantly
moving toward a predetermined goal and using every means to bring humanity along.
Open theism is, as Sanders (n.d.) states, “an attempt to solve a few perceived difficulties”
with its traditional roots in freewill theism (p. 33). Open theism affirms several of the basic
tenets of freewill theism: a belief that human prayer affects God, conditional election, God does
not predetermine human actions and “that God takes risks because he does not specifically intend
the evil we do” (Sanders, n.d., p. 33). Though there are mutual affirmations between the two
groups there are some differences. Thomas Oord, in response to a question regarding these
differences, explains the variations lie mostly within the concept of God’s exhaustive
foreknowledge (Melton, 2010). Freewill theists affirm God knows exhaustively what will happen
in the future. Open theists acknowledge, “God doesn't foreknow all things that will occur in the
future” (Melton, 2010). The open theist position insists God took a great risk in limiting His
foreknowledge and giving freewill to His creation because things will “turn out differently from
the way God desires” (qtd. in., Talbot, 2003, p. 79). How is the risk God takes defined in open
theism?
In his essay entitled, True Freedom, Mark Talbot (2003) quotes Sanders using various
naturally occurring but devastating events to illustrate how God might takes risks (p. 85).
Employing the illustration of the destructive power of a hurricane formed by otherwise good
elements (i.e. wind and rain), Sanders creates a scenario wherein those affected may choose to
“turn away from his [God] love” [emphasis added]. In similar fashion Alan Rhoda (n.d.) uses the
analogy of a theater director who allows the actors a “significant amount of autonomy” but, has
to face the menacing reality that the actors will not follow his or her directions (p. 8). Thus, the
director cannot predict, with absolute certainty, the outcome of the production because of the
human variables at work. God’s desire; however, would be for people to turn toward him in
times of suffering and to be obedient to His directives. However, in Sanders and Rhoda’s
have a freewill; and, because God can only know what is known. Therefore, these two facts will
always produce a situation where the outcome is unable to be discerned until God knows how the
human response. Assuming the risks Sanders and Rhoda present are true we must ask1, “How
does it impact God’s mission to reconcile the world and all things to Himself” (cf. Col. 1:20)?
These illustrations, on the surface, seem to make logical sense. God waits to see how a
person will respond to a given situation and then He responds. This seems to be reasonable and it
also seems to be relational. That is, God appears to be working in a symbiotic relationship with
In some sense; though, these analogies present a never-ending cyclical chain of events
leading to frustration. To draw on a familiar domestic image - a dog chasing its tail. If God only
knows what is known then reacts, logically there must be a second human reaction to God’s
previous response. This second reaction prompts yet another reaction from God that in turn
1
An assumption I am not willing to concede but present here merely for the sake of this discussion.
requires another human response and so on. If my assessment were correct, this scenario would
only frustrate and not further the mission of God because it fails to revolve around an
overarching purpose and plan. Instead, it appears to create chaotic environment that would
ultimately lead to disappointment by both God and humanity due to the fluctuating nature of the
mission. The human response cannot lead God to react outside of His nature but it may create a
human distrust because people are not sure how God will react in any given situation.
On the positive side, Sanders (qtd. in., Rhoda) does insist that the “…overarching
purposes for creation cannot be frustrated, his particular desires for individuals and situations can
be frustrated” (pp. 5-6). The implication is that God has a boundary within which He has
committed to work. Therefore, humanity can trust God. His people are aware of how God
intends to act because the overarching plan is being revealed and God is busy, not reacting to the
whims of humans, but using every available means to bring humans into a full understanding of
His plan. Instead of waiting for the human response God is at work moving toward an intended
goal.
Humanity may very well frustrate particular desires but God in His exhaustive
foreknowledge has provided repentance and forgiveness to ensure His people continue in His
plan. In other words, God’s overall plan to reconcile the world and all things cannot be foiled by
teams of sinners or saints. However, for the saint, there can be frustration as he or she moves
toward sanctification and becomes painfully aware of his or her own inadequacies to align their
life with God’s plan. This human frustration; however, does not frustrate God. He has already
orchestrated, according to His comprehensive plan, every event and every means necessary to
keep the human moving in the right direction. Thus, there may be frustration by the human but
because God knows the “end from the beginning” (Isaiah 46:10) He is proactively moving His
In conclusion, the analogies used by open theists can be viewed from both sides if the
reader takes a middle approach. That is, human beings remain free to make choices but God is
still in control of everything. God will use every available tool to orchestrate the redeemed soul
toward making decisions that align with His predetermined goal. Not in the sense that God is
reactionary but that He is fully aware of every contingency. As such, He is preveniently moving
Melton, B. (2010, November 23). Summary [Online Forum Comment]. Retrieved from
https://online.nnu.edu/section/default.asp?id=GF10_THEO7940_2L
Sanders, J. (n.d.). Divine providence and the openness of god. Unknown: Unknown.
Talbot, M. (2003). True freedom: The liberty that scripture portrays as worth having. In J. Piper,
Taylor, J & Helseth, P (Eds.), Beyond the bounds (pp. 77-110). Wheaton IL: Crossway
Books.