We run our website the way we wished the whole internet worked: we provide high quality original content with no ads. We are funded solely by your direct support. Please consider supporting this project.

celtic-cross

God’s Moral Immutability

Classical theologians from the fourth and fifth centuries on were very concerned with protecting their understanding of the metaphysical attributes of God—like timelessness, immutability, impassibility—by assessing biblical portraits that conflicted with these attributes to be accommodations. However, once we resolve that all our thinking about God must be anchored in the cross, our primary concern shifts from God’s metaphysical attributes to God’s moral attributes. While the revelation of God in the crucified Christ has implications for our understanding of God’s metaphysical attributes, it is first and foremost the supreme revelation of God’s character.

In fact, the biblical witness reflects far more interest in, and much more concern with, the moral character of God than it does with God’s metaphysical attributes. For while metaphysical attributes are in focus when one is reasoning toward a conception of God that can serve as a philosophical explanation the world, God’s moral character is the primary focus when peoples’ life and faith hang upon trusting God’s faithfulness, as was the case for the ancient Hebrews and earliest Christians.

This is apparent in the New Testament. Because NT authors were intensely focused on God’s revelatory action in Christ, Larry Hurtado argues, “statements about ‘God’ in the NT” are mostly about his “relational and moral attributes.”[1] And when we interpret Scripture in light of this “dynamic view of ‘God’” rather than through “the more static categories of the philosophically influenced theology of later centuries,” Hurtado argues that it significantly impacts how we understand all of Scripture’s language about God. For example, the classical theological tradition interpreted passages that speak of God’s unchanging nature in metaphysical terms—i.e., God never experiences any change. By contrast, Hurtado argues, the moral and relational focus of the NT’s cross-centered perspective suggests we should rather interpret these passages as referring to God’s “moral immutability, i.e., divine trustworthiness.”[2]

Therefore, if we allow the revelation of Jesus to inform our reasoning about the nature of God, we arrive at a conception of God as a personal agent who is unchanging in all the ways in which it is virtuous to be unchanging (e.g., in possessing a perfectly loving character and an unthreatened existence), but who is also contingent and changing in all ways in which it is virtuous to be contingent and changing (e.g., in being capable of being affected by, and responsively interacting with, contingent agents).

And, this happens to reflect the sort of immutability Scripture attributes to God as well as the sort of contingent activity Scripture ascribes to God.

If our reasoning about God is informed by revelation such that we conceived of God in personal loving terms, it would never occur to us to imagine that a being who is altogether necessary, timeless, immutable, impassible, and devoid of potentiality was superior to a being who possesses an unchanging character but who nevertheless experiences sequences, who is capable of changing in some respects, who experiences emotions, who is open to being impacted by others, and who has the potential to do new things and to have new experiences. To the contrary, we deem the degree to which a person possesses these latter qualities to be a measure of the depth of their personhood, and to the degree to which a person lacks these qualities we deem them impersonal and defective. Indeed, it is challenging to see how an agent who was completely devoid of these qualities would qualify as a “person” at all.

Hence, while we must certainly think of God as being necessarily unchanging in all the ways in which it is virtuous for a person to be unchanging, we must also conceive of God as being supremely open to change, supremely open to being impacted by others, and supremely open to doing new things and having new experiences when it is loving to do so.

[1] L. Hurado, God in New Testament Theology (Nashville: Abingdom, 2010), 35-7.

[2] Hurtado, ibid., 112-3. See n.79 above and n.123 below.

Photo credit: Adrian Moran via Unsplash

Related Reading

How do you respond to Ezekiel 26:1–21?

There are a number of specific prophecies against various cities in the Old Testament which were fulfilled (though some were not, see Jer. 18:6–10). The Lord’s prophecy against Tyre is one of the most impressive. The Lord says Nebuchadnezzar will ravage the seaport (vs. 7–11) and tear down all the buildings and throw the rubble…

8346

Umberto Salvagnin via Compfight Oh oh. It’s getting ugly up in here. Frank Viola is suggesting that Greg needs to fix a nice tall glass of shut-up juice. He and Greg have decided to have a debate on the open view sometime this fall, and they have been engaging in some smack talk since that decision…

A Response to “Are Greg Boyd and I Reading the Same Old Testament?”

Collin Cornell has recently published a review of Cross Vision (CV) and, less directly, of Crucifixion of the Warrior God (CWG) in The Christian Century. In this post I will respond to the two major objections Cornell raises against these books. Cornell begins by recounting a discussion I had with a woman who was deeply impacted…

Podcast: Do We Apply a Cruciform Lens to the Writings of Paul Even Though He Writes After Christ?

Greg talks about Paul and Peter and the slow acclimation of Christ’s message in the early church.   http://traffic.libsyn.com/askgregboyd/Episode_0413.mp3

Podcast: Defending the Manifesto (6 of 10)

Greg responds to challenges by William Lane Craig from Craig’s podcast “Reasonable Faith.“ Greg denies Molinism and discusses the logic of possibility. http://traffic.libsyn.com/askgregboyd/Episode_0061.mp3  

The Future is Not Like the Past For God (or Us)

Image by seier+seier via Flickr Everyone agrees that we are not free to change the past. No sane person would claim, for example, that I can now make any free choices about whether John F. Kennedy will be assassinated or not on November 22, 1963. This deed, like all past deeds, has already been accomplished. Now consider,…