Diakoneo said:
A friend of mine is really into the whole idea of predestination and such. I'm wondering what the general opinions around here are. A theologian named Clark Pinach (might be spelled wrong) has come up with this idea called "Open Theism" which goes against calvinist teachings but takes it so far as to say that , "since man has free will choices, even God does not know what we will choose." Which when boiled down to a's and b's really means that "God doesn't know everything".. So in light of open theism, which most (including myself) would call heresy.. what are your particular opinions?
Read Pinnock, Sanders, Boyd and some others before making a declaration of heresy, please. They actually make a very strong biblical argument that classical theism is not biblical. There was a thread about this in one of the theology forums a couple of weeks ago, I think. Actually, there have been several over the last couple of years.
Here's the problem, according to the open theists: Our ideas about the attributes of God - omnipotence, omniscience, impassability, etc., come largely from Greek philosophy, which describes a "perfect," and therefore
impersonal god. The Bible makes some statements about God that resemble these philosophies of classical theism. However, the Bible, above everything else, reveals a God who is
personal. The Calvinists try to acknowledge that God is personal, while holding on to all the impersonal attributes of classical theism. It just doesn't work. A week or two ago, a Calvinist asked, in one of the theology forums, trying to support his position, "Why would God set himself up for disappointment by loving everybody when not everyone would be saved?" (IMHO, this question makes a better argument for universalism than for Calvinism!

) As I see it, risk is an indispensable part of love. All our literature, including biblical literature, supports this idea. The God of the Bible takes risks for the sake of love. The god of classical theism is unable to love.
Open theism is an attempt to resolve this problem by modifying and moderating some of the definitions of the attributes classical theists ascribe to God - particularly omniscience, and doing away with the attribute of impassability entirely. They do not go as far as the process theologians, who also modify and moderate (to an even greater degree) the attributes of both omnipotence and omniscience.
I, personally, don't hold the open theism view, but rather an incarnational, revelatory and biblical theology. In some ways it is similar, but it doesn't begin with the assumptions of theism at all, but rather with the personal nature of God as revealed to us through scripture and through Jesus Christ. However, for those who hold the incarnational view, open theism provides a helpful reflection and critique of classical theism. Open theists really are correct when they point to the fact that scriptures saying God repented outnumber those that say God never changes God's mind.
The classical answer to this assertion is that the scriptures that say God repented are anthropomorphisms. I contend they are not. Anthropomorphisms describe God as having hands, feet, eyes, and other body parts. If all the scriptures that describe God as having personality are also anthropomorphisms, the classical theists are right. God is impersonal. But reading the scriptures, we see, if nothing else, that God is personal. therefore, we cannot say that all scriptures referring to God as if God had a personality are anthropomorphisms. We need to deal with scriptures that seem to say inconsistent things about God more carefully than simply to dismiss those that refer to God repenting or otherwise acting in personal ways as anthropomorphisms.
More detail than you wanted?