A regular contributor to Scot McKnight’s Jesus Creed blog, who calls herself “RJS,” wrote a post that further illustrates the problem with the way that many evangelicals discuss issues related to God’s sovereignty and providence. If you didn’t read my post on the subject last week, please do so. Then read RJS’s most recent post.
I wrote the following comment, to which I hope RJS responds.
You say Genesis 50:19-20 shouldn’t be a “catch-all propositional truth thrown at people in times of pain.” For that matter, what propositional truth should be “thrown at” anyone in the midst of their pain. Pastoral sensitivity is necessary no matter what. But that doesn’t mean that there aren’t propositional truths. I wouldn’t necessarily quote James 1:2 (“Count it all joy, my brother and sisters, when you meet trials of various kinds…”) when someone is in pain, even though someone’s pain would usually qualify as a “trial.” Right?
Regardless, if God can work “even through the evil actions of humans,” as you say in your last paragraph, I fail to see the distinction between what counts for “God’s plans” and what doesn’t. You seem to imply that God’s plans only use “good events.” But if God foreknows what sinful humans will do, and he’s at work, a la Romans 8:28, through everything, how can “every evil and tragic occurrence” also not be part of his plans—unless you accept some form of open theism and believe that these events take God by surprise. (Not judging here, just trying to understand your point of view.)
I’m speaking as a Wesleyan-Arminian, by the way. I’m not a Calvinist troll. But in my way of thinking, if God has plans at all, how can those plans not take into consideration the evil and sinful things that humans do—or even so-called “acts of God” that harm people?
Besides, every event that happens in the world—for good or evil—has a ripple effect on history, affecting the lives of hundreds, thousands, or more. At what point will God start enfolding these myriad consequences into his “plans”?
With that in mind, I still find Timothy Keller’s words about providence and the “butterfly effect” persuasive. As I wrote in an earlier blog post:
In the scientific realm of chaos theory, there’s something called the “butterfly effect,” which says that a butterfly flapping its wings in China “would be magnified through a ripple effect so as to determine the path of a hurricane in the South Pacific. Yet no one would be able to calculate and predict the actual effects of the butterfly’s flight.” Should it be any easier to figure out God, and why God is doing or allowing something to happen?
Pastor Tim Keller reflects on this and writes: “If an all-powerful and all-wise God were directing all of history with its infinite number of interactive events toward good ends, it would be folly to think we could look at any particular occurrence and understand a millionth of what it will bring about.” Yet often when things don’t go our way, we’re the first ones to think, “That’s not fair! If I were God, I would run the universe differently.” But as you can imagine, we’re not really in a position to judge.
1. Tim Keller, Walking with God through Pain and Suffering (New York: Dutton, 2013), 100.
2. Ibid., 101.