Introduction
The
immutability of God may be viewed as a mystery when thinking on the incarnation
and how Christ was a human who learned and was tempted (Heb. 4:15, 5:8 NIV).[1] The
immutability of God is more clearly understood in Christ who proved God is
truly omniscient and His love never fails (Psalm 136). God
did not choose self-limitation when incarnated, but as Isaak Dorner argued
God’s immutability and unfailing love was confirmed in the incarnation. Scholars
should be interested in this topic for though one could claim God is all knowing,
the incarnation provided evidence for this claim. Every Christian should be
able to explain how the incarnation does not contradict the immutability of
God. The One, who is eternal, understands how one feels when taking their last
breath. The One who has never sinned felt the weaknesses of the flesh. In
Christ readers see God is so powerful His love is magnified by suffering. The
eternal love of God can never change.
The
Incarnation and Freedom in Christ
Dorner did the most
extensive research on the subject of God’s immutability, being driven to
explain how the doctrine of divine suffering aligned with the goodness of God.[2] Dorner
argued God did not necessarily need to be unchangeable in every way to be seen
as immutable and trustworthy with His promises. Dorner did not view the
immutability of God so much in a metaphysical manner but believed the ethical
nature of God is what never changes.[3] In
Christ the unchanging ethical nature of God is self-evident. Dorner combined
the ideas of G. W. F. Hegel and Friedrich Schleiermacher when presenting the
argument for the incarnation being progressive.[4]
Dorner felt this understanding of God’s immutability was necessary considering
God’s personal relational love with the faithful.[5]
The scriptures make
clear Christ did not use equality with God to His advantage but chose to take
on the nature of a servant in human likeness (Phil. 2:5-7). The classical
theological idea was Christ refrained from making the full use of divine powers
for the sake of taking on human likeness.[6] However, this does
not explain how Christ remained omniscient when having to learn to walk as a
child, or when learning obedience through suffering (Heb. 5:8). For God to be truly immutable God cannot in
anyway be limited, even during the incarnation. God would still have been
merciful and morally perfect without humanity recognizing Him as such. One
could argue against God being truly all knowing if God had never experienced
the learning process and has never developed moral character by life lessons.
On the other hand, if Christ did have these learning experiences this would
mean Christ went through changes and for a time was not all knowing. This will
be further addressed later in this paper, but Schleiermacher believed from the
start of creation God planted seeds set to grow at the right times in history
to fulfill His perfect will.[7] God already wrote the whole story before
creation ever started, while knowing every possible outcome. In history God
directly engaged with humanity in accordance with how the story was written. At
the same time the incarnated Christ was experiencing changes in the natural
realm, in the eternal realm the Logos remains all knowing. Therefore, Christ
never limited Himself, but also intentionally handled the human experience of
change and growth.
To argue against self-limitation Dorner felt God was capable of change
through self-actualization.[8] Dorner sought after understanding God’s
independence from the human perception of reality, and how God related with
time and history.[9] Like W. F. Gess, Dorner believed for God to
be truly omniscient the process of self-knowledge is necessary.[10] God experiencing self-actualization while
still being unchanging seems like a contradicting idea. An omniscient and
omnipotent God does not need to discover His true potential. However,
Dorner believed because of His moral nature God had to so closely relate with
humanity. Because of what Dorner perceived of as God’s nature, from this
perspective God is no less powerful, but in Christ His power is fully
recognized. Dorner believed love was not just a characteristic of God, but love
is the essence of God (1 John 4:7-21).[11] All true moral values are aspects of God’s character and these are
connected to God being love. Because Dorner believed God could only truly be
ethical and loving if humans have freewill Dorner did not believe in the
Calvinist view of predestination. For Dorner the way God predestines people to
salvation is more in accord with the concept of God’s middle-knowledge.[12] Those who God foreknew would recognize and
accept the love of God must do so freely. Dorner believed the desired
relationship God has with humanity is in accordance with freedom and love. God’s
perfect will in giving and receiving love freely is accomplished in relation to
all the events in history and every human decision.[13] In this way the unfailing and unchanging love
of God remains ethically consistent based on Dorner’s view.
Dorner believed because of how God relates with history, especially
with regards to the incarnation, the virtue of His unchanging perfection is
fully recognized.[14] Since God is not dependent on the creation
God must have had good reason for creating humanity at the cost of so much
suffering. One can argue because of Christ sacrifice the cost of the sacrifices
involving human suffering and death is not an argument against God. Christ took
responsibility of what came of His creation, and the promise of eternal life is
recognized when one understands there is an escape from death and suffering in
this world.[15] This was all planned from the beginning and
God never changed His plan (John 1:3, Col. 1:15-17, Rom. 11:36). All that is
good comes from God, what is evil cannot proceed from God, and God is immutable
(James 1:13, Mal. 3:6). People may be confused because of passages where God
feels regret, seems to relent, or seems to change His mind. Only one example
need be given for readers to recognize regardless of how God feels or
communicates in certain passages, His perfect will is unchanging, therefore He
will stay true to His promises. Readers may miss an important detail in the verse
preceding the passage where Abraham negotiates with God. The text makes clear
before Abraham even begins to try at changing the mind of God the two angels
who were with God had left for Sodom (Gen. 18:22). This is important to note
because the angels were already heading towards Sodom to fulfill the mission of
rescuing Lot and his family. The angels already knew God’s perfect plan so when
readers keep this in mind the conversation between God and Abraham proceeds
because God was being courteous with Abraham. God is relational and humans
develop trust in someone through relationships (John 15: 13-15). Like
Schleiermacher Dorner believed the love of God leads over all other divine
attributes, therefore regardless of being all knowing God desires to be
relational with His creation.[16]
What is confusing about how Dorner views the love of God is he assumed
because this love is sincere this means God can change in some ways.[17] The Bible has already made clear God never
changes thus Dorner believed since God is love the verses clearly supporting
the immutability of God must be referring to how His love never changes. Dorner
believed in God creating freely thinking humans God was willingly limiting His
power.[18] If people are created with freewill this does
not mean God limited His power and neither does this mean God changes in
anyway. The Bible has a beginning and an end so although humans feel the story
is not yet over, this is a misperception. There are two realities, the eternal
and the perceived temporary reality humans experience in this life. In
Revelation John witnessed a future event where God created a new Heaven and a
new Earth. John was standing in this future reality while still being alive in
the temporary reality. The victorious saints John saw in the future were
Christians living today, those living in John’s day, and those saved before
John received the revelation. This recalls how Paul wanted to encourage the
Christians in Ephesus when writing on how these faithful ones were seated with
Christ in the Heavenly realms (Eph. 2:6). The “block universe” theory argues
for the past, present, and future coexisting and from God’s perspective outside
of space and time this would make sense.[19] From the human perspective time is a journey
forward, but in recognizing there is an eternal realm beyond this one the truth
is humans are moving forward but in a completed story. Christ felt what all
humans feel with regards to change, but no divine attribute of God changed because
of the incarnation. If you were to insert your finger into a lake are you in
the water or outside the water? Have you truly changed from being a human to
becoming a sea creature dependent on what the lake provides? No, you are not
dependent on anything this lake provides, yet you feel the effects of being in
the water. This tangible realm is dependent on the eternal realm, and when Christ
walked the earth, He was still directly connected with the others in the
Trinity. Just as John was on the island of Patmos by all appearances changing
and slowly dying, John was also in the eternal realm praising God along with
the other saints seated in Heavenly places. Christ was slain from the creation
of the world, and in the eternal realm the inseparable Trinity could view time
as a whole and see Christ life, death, and resurrection as a completed event
(Rev 13:8, 1 Peter 1:17-20). God was in no way limited during the
incarnation or ever. Even though Christ was tempted in every way and felt
change as people do, in the realm beyond time Christ never actually changed.
Dorner argued much on how the love shared between God and the human
must be in accordance with a reciprocal relationship. Though God can be
emotionally affected in the relationship with humanity God remains consistent
and unchanging.[20] Christ is very intimately connected to those
who love God. Jesus spoke on how when one feeds the hungry, welcomes the
stranger, looks after the sick, and visits the prisoner these actions are being
done for Christ (Matt. 25:35-40). The members of the Body of Christ are one
with Christ, and while Christ remains immutable, He experiences the changes the
faithful experience. All Christians are united in God, as Christ prayed to the
Father, “May they also be in us so that the world may believe that you have
sent me” (John 17:20-23). This unity with a God who suffers with those He loves
was made possible because of Christ incarnate. In Christ one sees God as just,
merciful, forgiving, and all powerful when conquering death.
The Pain of Love and the Immutable
God
Before creation love did not involve
suffering. However, for the creation to fully appreciate love in this fallen
world a knowledge of suffering is inevitable. Love is painful in a world
corrupted by sin, for when bound by time love is always seen as temporary and
thus relates with despair. People recognize death is unavoidable, and all loved
ones will die, all good things will come to an end. The temporary love in this
world cannot be trusted. The awareness of being in a temporary world is good
for the one who accepts in Christ one will attain eternal life in the presence
of the One who is Love. The incarnation provides meaning for time, as Christ
provided the example on how one should live in the temporary while trusting in
eternity.[21] In Christ one sees how
evil and suffering are subservient to eternal love. Where Christ conquered sin
the faithful see love conquers all. The Christian should trust all suffering and evil will come to an end
for the faithful, but Dorner believed the possibility of evil will always be
necessary for the good to be recognized.[22] Here is what all Christians should agree on,
if there was a better way God could have revealed Himself to humanity than
Christ would have never suffered and died. However, this does not mean the
possibility of the evil presently tolerated in this world will always be
necessary for the greater good.
In understanding the evil never had to exist the omnipotence of God is
recognized, as the Triune God never needed to create humanity.
Dorner believed when the Trinity is properly understood a higher stage of faith
involving certainty could be reached.[23] God was perfectly content with the eternal
love shared in the Triune relationship. Christ wanted to share their great love
with creation, thus everything was made through Christ, the firstborn over all
creation (John 1:3, Col. 1:16). Because God’s love was perfect before creation,
to share this love with those naturally beneath the Creator a certain reality
was made. In this reality what is contrary to God was able to come into being.
This place became the dominion of sin, suffering, and death, and all of this
was allowed for the greater good. For the great love of God to be appreciated
and freely accepted by those made in His image this world filled with suffering
and death is necessary. Christ made clear there is no greater love than the
love of one who lays down their life for their friends (John 15:13). To make
the unchanging love of God known in this realm, sacrifice is necessary.
The question to how God’s great love could be understood by those
naturally beneath Him is found in a world containing the beauty of sacrificial
love. The devil made a free choice to rebel against God, but being thrown to
Earth was no accident, in fact this was in accordance with God’s will. Before
being arrested Jesus told the disciples the enemy was coming for Him, and the
reason was clearly stated, “…so that the world may learn that I love the Father
and do exactly what my Father has commanded me…” (John 14:31). Dorner believed,
“…the “father (ethical necessity) needs the “son” for his realization, and the
“son” (ethical freedom) needs the “father” for his realization.”[24] The eternal divine love shared within the Trinity,
and God’s great love for humanity, was evident when Christ surrendered Himself
and displayed sacrificial love.[25]
Everything the enemy did, every evil tolerated, these were necessary
sacrifices leading up to the cross, where Christ eternal love for the Father,
and God’s love for humanity is made known. In the parable about the shepherd
and His sheep, Jesus spoke on how just like His sheep know Him, this is akin to
Jesus knowing the Father, and for this reason He was going to lay down His life
(John 10:14-15). Earlier in this same passage Jesus mentioned the thief who
comes to kill and destroy, and in contrast Jesus came so people could have life
to the fullest (v. 10:10). The works of the enemy were and are allowed so in
contrast the great love of God can be known. In recognizing the enemy
unknowingly had a part to play in God’s divine will one has a deeper understanding
of what is necessary for humanity to recognize and freely trust in the love of
God.[26] This may seem ironic when considering how a
knowledge of suffering and God allowing evil to exist is the means through
which Christ makes the love of God known. However, the intellectually honest
person will confess the deeper understanding of love in this realm would not be
possible if not for the knowledge of sacrificial love. If a human wanted to
play judge against God such a person would audaciously demand justice from the
One who could have stopped all the injustice. Yet, the faithful Christian
understands Christ took direct responsibility for how sin affected humanity. All
people now have a choice between the One who died for the sins of the world or
eternal separation from the One who proved His love. Indeed, as Dorner argued
God’s immutability and unfailing love was confirmed in the incarnation of
Christ. If a far stronger fighter strategically takes a hit for the greater
good this does not mean the stronger was truly weaker. Jesus conquered sin and
death by taking on sin and death. Christ proved God is all powerful in being
the life which conquers death. Christ proved God is all knowing after He felt
the effects of sin and having tasted death. God did what is impossible for
humanity and proved to be the greater love all people desperately need. As
people have heard testimonies from former Islamic terrorists and before this
the Apostle Paul who terrorized Christians, one recognizes when Christ faces
such a person His love cannot be denied. Christ truly is the evidence for the
immutable love and justice of God.
Before humans discovered and defined ethics,
God was perfectly good by nature and perfect in love. God is who God is even if
humanity was never created to recognize the mercy and love of God. Dorner
believed a proper understanding of the Trinity was necessary to understand the
“absolute personality” of God.[27] Because of the Trinity Dorner argued God
could act outside Himself while remaining in Himself.[28] Those who strive to understand God feel bound
within time and therefore people often struggle with understanding how the
immutability of God and the incarnation makes sense. God is outside of space
and time while also being directly involved with history. The Trinity has
always been together even when Christ was incarnated before the resurrection. If
the presently perceived reality was never brought into being there has always
been an eternal unchanging reality independent from this one.
One
does not need to depend on blind faith to believe Christ could have felt bound
by time while also remaining unchangeable. Upon observing gravitational
anomalies scientists have recognized gravity can jump between dimensions faster
than the speed of light, thus gravity is not bound by nor dependent on the laws
in the natural realm.[29] This is mentioned here because people need to
recognize understanding the mind of God and His ways is limited in this realm.
Likewise, human perception of what is possible beyond the natural realm is
limited. However, like with how gravity, a necessary force for life, is dependent
on the unseen realm, the natural world is dependent on the eternal realm.[30] The faithful can only understand what God has
revealed, and in Christ all the most valued eternal qualities of God are made
known (1 Cor. 2:11). God has provided much evidence for the resurrection of
Jesus Christ and God has left plenty of evidence for His existence. Dorner
believed faith is about more than believing in God and is not simply about
believing one is redeemed. Dorner believed faith is about one having a growing
desire to better know the Redeemer.[31] To trust in God being true to His promises is
the faithfulness God desires from the Christian (Heb. 11). Moses knew God
exists when hearing the voice of God from the burning bush. The Israelites who
walked across the passage God provided when the Red Sea was parted knew God
exists. Enoch knew God exists, and others in the Hebrews list of the faithful
did not doubt the existence of God. What God desires from those made in His
image is a trusting relationship, not simply people believing He exists. One
can only ever truly trust in God if one can be certain God never changes.
All three persons of the Trinity eternally freely give and receive
from each other in perfect unity, an unselfish love human minds should not be
able to comprehend.[32] However, in this present reality the
sacrificial love of Christ provides the evidence for God’s eternal love, and
the Holy Spirit enters in to unite all members of the Church in Christ. Someday
the redeemed will be in an eternal reality where there will be no evil,
suffering, or death. In this eternal reality, in a new Heaven, there will be no
necessary possibility of evil (Rev. 21:27). Only in this present temporary
reality is a knowledge of evil necessary for humanity. Everything Christ did
was for His people to understand the love the Trinity already knew to be true.
Sacrifices, and the ultimate sacrifice was needed for humans to freely
comprehend this perfect love. In appreciating this love the Christian feels
compelled to live a life in victory over sin. Dorner believed the final stage
of freedom is when one recognizes choosing the good is always better, and
accordingly one both loves and delights in what is good.[33] This freedom is only found in Christ, freedom
from sin to such a point one despises what is sinful and loves what is good. In
Christ people recognize the love from God and His promise for His children lessens
the desire for temporary satisfaction.[34] The Christian is encouraged upon knowing
because Christ overcame the world at the cost of so much suffering, the
faithful have hope in eternity. This hope encourages one to follow Christ
faithfully (Rom. 15:4).
The Christian should be able to understand the love of Christ in
accordance with the immutability of God. The one who loves the Lord is
eternally secure in the Heavenly realm, and this temporary life is an
opportunity to share the love of Christ with others. God did not promise there
would be no pain or suffering in this realm. By enduring suffering Christ showed
in this world suffering should be expected and only in Christ can one find
eternal peace (John 16:33). Because Christ overcame the world the Christian can
trust in His eternal power and unchanging love. Yes, a knowledge of suffering
is necessary for humanity in this realm, and from this knowledge one recognizes
the need to depend on Christ and the promises of God. Those in Christ should be
grateful, knowing this temporary life will be justly dealt with. An eternity of
peace in the presence of true Love far outweighs a temporary period of grief.
Conclusion
Many
Christians accept there are some paradoxes in scripture never to be understood
in this world. Understanding how God could be unchanging considering the
incarnation has been a question many theologians have attempted to answer. In
understanding the immutability of God Dorner focusses on the eternal love of
God, and how God desires to share this love with those made in His image.
Although Dorner shares some ambiguous or incomplete theological views, the
basic explanation Dorner presents reconciles the incarnation with the
immutability of God. In Christ one sees how God is truly omniscient and
omnipotent, and this is made fully known by the resurrection. The Christian
should reflect on how awesome the one true God is, who without self-limitation,
was able to relate with His creation in such a direct and personal way.
Bibliography
Dorner,
Isaac August, William Lindsay Alexander, D. W. Simon, and Patrick Fairbairn. History
of the Development of the Doctrine of the Person of Christ. Edinburgh: T.
& T. Clark, 1872.
Dorner, Isaac August. System of Christian Ethics. New York, NY:
Scribner & Welford, 1887.
Duby,
Steven J. "Divine Immutability, Divine Action and the God–World
Relation." International Journal of Systematic Theology 19, no. 2 (2017):
144-162.
Halpern, Paul. The Great Beyond: Higher Dimensions, Parallel Universes, and the Extraordinary Search for a Theory of Everything. Hoboken, N.J.: Wiley, 2004.
Hodgson, Peter C. "Liberal Theology." The Expository Times 122, no. 1 (2010): 4-10.
Małysz,
Piotr J. Trinity, Freedom, and Love: An Engagement with the Theology of
Eberhard Jüngel. London: UK, A Bloomsbury Imprint, 2012.
Norgate, Jonathan. In Isaak A. Dorner: The Triune God
and the Gospel of Salvation. T&T Clark Studies in Systematic Theology.
London: T&T Clark, 2009.
Olson, Roger E. The Journey of Modern Theology,
From Reconstruction to Deconstruction. Downers Grove: IL, IVP Academic,
1992.
Sherman, Robert. "Isaak August Dorner on Divine Immutability: A Missing Link between Schleiermacher
and Barth." The Journal of Religion 77, no. 3 (1997): 380-401.
Silberstein,
Michael, W.M. Stuckey, and Timothy McDevitt. Beyond the Dynamical
Universe: Unifying Block Universe Physics and Time as Experienced. Oxford:
Oxford University Press, 2018.
Wright,
N.T. Evil and the Justice of God. Downers
Grove, IL: InterVarsity Press, 2006.
[1]
Unless otherwise noted,
all biblical passages referenced are in the New
International Version (Indianapolis, IN: Zondervan, 1990).
[2] Isaac August Dorner, Divine
Immutability: A Critical Reconsideration, (Minneapolis, MN: First Fortress
Press, 1994), Introduction, Kindle.
[3]
Robert Sherman, "Isaak August Dorner on
Divine Immutability: A Missing Link between Schleiermacher and Barth," (The
Journal of Religion 77, no. 3 (1997), 380.
[4]
Peter
C. Hodgson, "Liberal Theology," (The Expository Times 122, no. 1
(2010), 5.
[5]
Sherman, "Isaak August Dorner on Divine Immutability,” 381.
[6] Ibid.
[7] Ibid., 382.
[8] Dorner, Divine
Immutability, Introduction, Kindle.
[9] Roger E. Olson,
The Journey of Modern Theology, From Reconstruction to Deconstruction,
(Downers Grove: IL, IVP Academic, 1992), 255.
[10] Dorner, Divine
Immutability, Introduction, Kindle.
[11] Olson, The Journey of Modern
Theology, 252.
[12]
Jonathan Norgate, "The
Doctrine of the Trinity and the Gospel of Salvation in the Theology of Isaac
Dorner," (Order No. U234679, University of Aberdeen (United Kingdom), 2007),
72.
[13]
Steven
J. Duby, "Divine Immutability, Divine Action and the God–World
Relation," (International Journal of Systematic Theology 19, no. 2 (2017),
161.
[17] Ibid.
[18] Ibid.
[19] Michael Silberstein, W.M. Stuckey,
and Timothy McDevitt, Beyond the Dynamical Universe: Unifying Block
Universe Physics and Time as Experienced, (Oxford: Oxford University Press,
2018. Oxford Scholarship Online, 2018), 11-14.
[20]
Norgate, "The
Doctrine of the Trinity,” 67.
[21] Gerard F. O’Hanlon, The
Immutability of God in the Theology of Hans Urs Von Balthasar, (Cambridge:
Cambridge University Press, 1990), 90.
[22] Isaac August Dorner, System of Christian Ethics,
(New York, NY: Scribner & Welford, 1887), 280.
[23]
Samuel Morgan Powell, "The Doctrine of the
Trinity in Nineteenth-Century German Protestant Theology: Philipp Marheineke,
Isaak Dorner, Johann Von Hofmann, and Alexander Schweizer," (Order No.
8705184, The Claremont Graduate University, 1987), 8, 11.
[24]
Dorner, Divine Immutability, Chapter 3, Ethical Freedom Not
Subordinated to Ethical Necessity, Kindle.
[25]
Piotr J. Małysz, Trinity, Freedom, and Love: An Engagement
with the Theology of Eberhard Jüngel, (London: A Bloomsbury Imprint, 2012),
153.
[26]
Dorner,
Divine Immutability, Chapter 3, Ethical Freedom Not Subordinated to
Ethical Necessity, Kindle.
[27]
Matthias Gockel, Mediating Theology in Germany,
The Blackwell Companion to Nineteenth-Century Theology, (Chichester, West
Sussex: Wiley-Blackwell, 2010), 307.
[28] Dorner, Divine Immutability, Chapter 3, Kindle.
[29] Paul
Halpern, The Great Beyond: Higher
Dimensions, Parallel Universes, and the Extraordinary Search for a Theory of
Everything. (Hoboken, N.J.: Wiley, 2004), 12.
[30] Ibid., 11.
[31] Gockel, Mediating Theology in Germany, 309
[32] Gerard
F. O’Hanlon, The Immutability of God in the Theology of Hans Urs Von
Balthasar, (Cambridge: Cambridge University Press, 1990), 113.
[34] Ibid.
