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 Much Does the Cross Really Matter?

The cross is as foolishness and weakness to nonbelievers, but Paul wrote that to those who are being saved it is both “the power” and “wisdom of God” (1 Cor 1:18, 24). In sharp contrast to the controlling power and wisdom that has been ascribed to God or the gods throughout history—including in much of…

Does The Open View Limit God?

Suppose you and I both agree that God is omniscient and thus knows all of reality, but we disagree over, say, the number of trees on a certain plot of land. I say there are 1,300 and you say there are 2,300. You wouldn’t say that I am limiting God because he knows fewer trees…

How God Judges Sin

In his third sermon covering material from his book Crucifixion of the Warrior God, Greg explores the topic of judgment. In this clip, Greg suggests that while God certainly does judge sin, how he judges is very different than we might expect. You can view the entire sermon here on the Woodland Hills Church site. You can find the…

A Calvinist and an Arminian walk into a bar…

Toby Bradbury via Compfight Roger Olson posted A Conversation between a Calvinist and an Arminian about God’s Sovereignty that we thought was dead on. In fact, we kind of wonder if Roger is bugging some of the conversations we’ve had. Déjà vu much? And since Roger has argued that Open Theism should be included under the broader umbrella of…

Divine Wisdom

Why doesn’t God end it all and stop the slaughter? Why does God allow suffering and evil to go on so long? Here, Greg offers two possible answers to these questions. Option A is that all evil somehow is designed by God and somehow brings glory to him. But Greg thinks Option B is a better explanation, and it involves…

What is the significance of Acts 21:10–12?

While Paul and Luke were making preparations to go and preach in Jerusalem, “a prophet named Agabus came down from Judea.” The prophet approached Paul, took his belt, and announced, “Thus says the Holy Spirit, ‘This is the way the Jews in Jerusalem will bind the man who owns this belt and will hand him…

Topics: