Doctrine: Providence

Providence

The Bible speaks of God’s providence both through specific Scriptures and in the nature of its prophetic books. More than simply wisdom, providence implies God’s power to sustain and govern his creation outside of time (Romans 8:28, Matthew 6:25-30). The New International Version specifically references the word providence in Job 10:12. The Hebrew words that explain this concept are pĕquddah and shamar. The first denotes the oversight and care of one who has custody over another. It also has connotations of visitation, and because of that, Pĕquddah addresses the fact that although God is wholly other, he is still present in the world he created. The second word, shamar, means to keep, guard, and watch. It implies that God’s providence has a protective and governing quality. Ephesians 1:9-12 describes God’s ultimate providential purpose of reconciliation.

Thomas Aquinas speaks of God’s providence in the sense that God is the first cause of all things. Necessarily, God must be the initial cause of all things because all actions have causes, and not every cause can have a cause. If they did, there would be an infinite number of causes, but that’s illogical.[1] “Nothing needs planning in God himself, the ultimate goal of all, but his planning of the universe is called his providence. This planning or providence is eternal, though its implementation and management takes place in time… But God is the cause of our very acts of free choice, and man’s prudence is contained within God’s providence as a particular cause subject to a universal one.”[2] With this in mind, Aquinas addresses a more poignant question: how does God enact his plan, and how is humanity involved? “He implements his plan and manages the world through intermediaries, not because he lacks power in himself, but because in his abundant goodness he wants to share the dignity of cause with creatures… he plans infallible causes for events that must occur, and fallible causes for events that may or may not occur.”[3] In summary, Aquinas views God’s causal activity and Humanity’s causal activity as non-competitive.

Wayne Grudem has a similar perspective. His view “holds that absolute divine sovereignty is compatible with human significance and real human choices.”[4] Defining the kind of “freedom” given to humanity is Grudem’s main focus. “Scripture nowhere says that we are “free” in the sense of being outside of God’s control or being able to make decisions that are not caused y anything. Nor does it say we are “free” in the sense of being able to do right on our own apart from God’s power. But we are nonetheless free in the greatest sense that any creature of God could be free- we make willing choices, choices that have real effects. We are aware of no restraints on our will from God when we make decisions… An absolute ‘freedom,’ totally free of God’s control, is simply not possible in a world providentially sustained and directed by God himself.”[5] In this way, human causal activity is compatible with divine planning only in the sense that things happen after humans act, and they are unaware of otherwise.

More than Aquinas or Gurdem, Stanley Grenz speaks of God’s providence in the light of God’s purpose. “We confess that God provides the only ultimate meaning of creation. In so doing, he prevents the universe and its history from slipping into meaninglessness…orders all history toward the completion of that purpose.”[6] Divine preservation, concurrence, and government should be spoken of with perfect eschatological community in mind. “As those who confess faith in the triune God, we can be a people of hope. Hope is possible, for God will bring his purposes to pass and is using even the evils of life in the process. This is the message of the doctrine of providence.”[7] Grenz uses the language of trust and hope to move intellectual study of providence toward response. When we align with God’s plan, he “invites us to participate with him in the completion of his program for the world. Specifically, he calls us to pay and to work… Thereby we enter into community with him and with other believers who have likewise responded to his invitation.”[8]

The problem with a combative view of free-will and God’s absolute providence is the danger of ascribing to a view that either minimizes human responsibility or ignores God’s omnipotence and omniscience. A non-competitive view poses an equally mysterious but less problematic option. Somehow, both God and humankind plan and act in a harmonious way that allows a unified agency. God is sovereign over all, but he partners with his creation. He grants humanity the dignity of freely agreeing with him. In a mysterious way, the divine and lowly synchronize.

Consequently, when the believer prays, they align their will with God’s. Prayer becomes an act of partnership and humility. A correct view of providence directs the Christ follower to trust that God is working all things together for the good of those who love him,[9] and to hope in the future that he has promised. When evil manifests, the believer may conclude that Christ was and is victorious. Finally, all of creation looks forward to the day that everything submits to the careful planning of God. One day, all things will be healed. Trust will be rewarded, hope fulfilled, and evil destroyed. Believers continually seek to align themselves with this vision.

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[1] Aquinas 56

[2] Aquinas 56

[3] Aquinas 57

[4] Grudem 316

[5] Grudem 331

[6] Grenz 120

[7] Grenz 123

[8] Grenz 122

[9] Romans 8:28