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By John Piper

"Everyone who believes in God in any respect believes that He is familiar with what you and that i are going to do tomorrow." —C. S. Lewis This knowing of God's foreknowledge has united the church for twenty centuries. yet advocates of "open theism" are providing a unique imaginative and prescient of God and a distinct view of the long run. the increase of open theism inside evangelicalism has raised a number of questions. used to be classical theism decisively tainted by way of Greek philosophy? How should still we comprehend passages that let us know that God repents? Are necessities of biblical Christianity—like the inerrancy of Scripture, the trustworthiness of God, and the Gospel of Christ—at stake during this debate? the place, while, and why may still we draw new boundaries—and is open theism past them? past the limits brings jointly a revered group of students to learn the newest literature, deal with those questions, and provides suggestions to the church during this time of controversy. members contain: John Piper Wayne Grudem Michael S. Horton Bruce A. Ware Mark R. Talbot A. B. Caneday Stephen J. Wellum Justin Taylor Paul Kjoss Helseth Chad model William C. Davis Russell Fuller "We have ready this ebook to deal with the difficulty of limitations and, we pray, convey a few therapy to the current and coming near near soreness of embracing open theism as a valid Christian imaginative and prescient of God. . . . As a pastor, who longs to be biblical and God-centered and Christ-exalting and forever priceless to my humans, I see open theism as theologically ruinous, dishonoring to God, belittling to Christ, and pastorally hurtful. My prayer is that Christian leaders will come to work out it this fashion, and therefore love the church by means of counting open theism past the boundaries of orthodox Christian teaching." —From the Foreword through John Piper

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Gregg [New York: Paulist, 1980], 88). 30 He noted that ousia is simply a form of einai (T. F. Torrance, Christian Doctrine of God [Edinburgh: T. & T. Clark, 2002], 118-119). 31 Tertullian, On Prescription Against Heretics 7, in The Ante-Nicene Fathers, vol. 3, trans. Peter Holmes, ed. ). 32 Harry A. Wolfson, “Philosophical Implications of Arianism and Apollinarianism,” Dumbarton Oaks Papers 12 (1958): 13. 33 Bloesch, God the Almighty, 207. , 211). “Theology and philosophy tend to reflect the spirit of the age (Zeitgeist), though an authentic biblical theology will invariably go counter to the mood of the times” (Donald G.

H. Henry, God, Revelation and Authority, vol. : Crossway, 1999), passim. 68 Other contemporary (or recent) evangelicals whom Bloesch would designate as rationalistic are R. C. Sproul, E. J. Carnell, the early Clark Pinnock, John Gerstner, J. Oliver Buswell, Millard Erickson, and John Warwick Montgomery. His criticisms of Carl Henry seem to relate primarily to Henry’s later works (specifically his six-volume magnum opus). Bloesch’s earlier writings tend to praise Henry’s contribution. See, for instance, Bloesch, Ground of Certainty, 22 n.

I. 2 Against this purported heritage, authors such as Pinnock, Sanders, and Boyd defend their own approach, which they see as constituting an alternative position both to traditionalism and to process theology, and as being thoroughly evangelical. They further claim This essay defines classical theism as that system of thought which, under the influence of or parallel to Aristotelian or Stoic thought, crystallizes such divine attributes as immutability and impassibility, and defines God in terms that do not allow for the possibility of his having a genuine relationship with the world (Bruce Demarest, “Process Trinitarianism,” in Perspectives on Evangelical Theology, ed.

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