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

The Cruciform Center Part 2: How John’s Gospel Reveals a Cruciform God

In the previous post, we looked at how the Synoptics illustrate the centrality of the cross. While the Gospel of John varies in its structure and language from the Synoptics, the cross remains at the center. This centrality is expressed in a number of different ways. 1. The role that Jesus’ death plays in glorifying…

5 Observations about God Changing His Mind

One of the most significant passages that supports the open view of the future is found in Jeremiah 18. This is one of the numerous times where we find God changing his mind in response to events. By definition, one cannot change what is permanently fixed. Hence, every time the Bible teaches us that God…

What is the significance of Hosea 11:8–9?

After plotting severe judgment against Israel (vs. 5–7) the Lord says, “My heart recoils within me; my compassion grows warm and tender. I will not execute my fierce anger… I will not come in wrath.” This passage shows that God experiences conflict between his compassion and his justice and that he sometimes alters his plans…

Topics:

God’s Shadow Activity [Sermon 7/15/12]

If we believe the whole Bible is inspired, how do we reconcile the Old Testament with the self-sacrificial, enemy-loving God revealed in Jesus Christ? In this past Sunday’s sermon at Woodland Hills Church, Greg succinctly summarizes his own thoughts by echoing that of the apostle Paul: the Old Testament is a shadow of the reality which is found in Christ.

Did God Predestine Judas to Betray Jesus? (podcast)

Greg talks about the role Judas played in the crucifixion of Jesus and speculates about his potential for good.  Episode 516 http://traffic.libsyn.com/askgregboyd/Episode_0516.mp3

Can You Hold a Cruciform Theology AND a Penal Substitution View of Atonement? (podcast)

If you view the cross as the outlet of God’s wrath, then the violence in the Old Testament seems to make perfect sense. Greg responds. Episode 614 http://traffic.libsyn.com/askgregboyd/Episode_0614.mp3