![\"\"](\"https:\/\/thomasjayoord.com\/wp-content\/uploads\/2017\/07\/hard-pharaohs-heart.jpg\")
<\/strong><\/h3>\nThe first example of God\u2019s alleged control is a well-known passage about God \u201chardening\u201d Pharaoh\u2019s heart. Some biblical scholars, including Terence Fretheim, have argued that \u201chardening\u201d does not mean God controls Pharaoh. \u201cAn act of hardening does not make one totally or permanently impervious to outside influence,\u201d says Fretheim, \u201cit does not turn the heart off and on like a faucet.\u201d \u00a0And, says Fretheim, \u201cdivine hardening did not override Pharaoh\u2019s decision-making powers.\u201d<\/p>\n
In the Exodus story of Pharaoh, we find both the J(Y)ahwist and Priestly strands. Both portray the hardness of Pharaoh\u2019s heart as his own negative reaction to signs from God. Both emphasize God triumphing over Egyptian deities. Brevard Childs concludes that the hardness-of-heart motif in Exodus \u201chas been consistently over-interpreted by supposing that it arose from a profoundly theological reflection and seeing it as a problem of free will and predestination.\u201d<\/p>\n
I find it intriguing that \u201chardening\u201d is the word English translators have chosen for the Hebrew word. As Fretheim, Childs, and other scholars note, “hardening” doesn\u2019t explicitly mean \u201ccontrol.\u201d The context suggests that God is doing something to Pharaoh, although Pharaoh also does something to himself. My main point is that we need not think of God\u2019s activity in this story as involving complete control.<\/p>\n
Miracles![\"\"](\"https:\/\/thomasjayoord.com\/wp-content\/uploads\/2010\/03\/good-samaritan1-200x300.jpg\")
<\/strong><\/h3>\nThe second example I often hear to support the idea that God sometimes controls is really a set of examples. That set comprises the miracles mentioned in the Bible. Many people think miracles require divine control. (Here\u2019s a link<\/a> to one of my previous blogs that defines miracles.)<\/p>\nBiblical scholars often divide miracles into \u201cperson\/organism\u201d miracles and \u201cnature\u201d miracles. In most person\/organism stories, biblical writers explicitly mention the activity of the person or organisms involved. For instance, many miracles stories identify the faith of those healed or lack of faith of those not healed.<\/p>\n
Other types of creaturely cooperation are also often mentioned in such stories. In person\/organism miracles, it\u2019s easy to imagine creaturely cooperation with God, which means God does not control others entirely to do a miracle.<\/p>\n
Nature miracles are more difficult to imagine how creatures contribute to the miracle. We don\u2019t think wind, waves, and mountains, for instance, make intentional responses to God\u2019s miraculous activity. Nature miracles typically involve inanimate objects.<\/p>\n
Interestingly, however, biblical writers often use anthropomorphic language when talking about nature. Wind and waves are said to \u201cobey,\u201d rocks \u201ccry out,\u201d the trees of the field \u201cclap their hands.\u201d Biblical writers were not afraid to anthropomorphize the inanimate objects that we today don\u2019t think have responsive capacities.<\/p>\n
In my book, The Uncontrolling Love of God<\/em>, I offer ways to account for nature miracles using well-established theories in physics. In my work, I talk about God working in relation to nature. I don’t claim that inanimate objects make decisions or intentionally respond. I argue instead that sometimes the conditions and animate objects of nature are correctly aligned for God\u2019s miraculous workings.<\/p>\nPerhaps most importantly, however, none of the nature miracles in the Bible EXPLICITLY say God controlled. The biblical writers don\u2019t explicitly say God acted as a sufficient cause, unilaterally determined, or completely controlled creatures or creation. In other words,\u00a0the Bible does not explicitly say God controls creatures or creation when acting miraculously.<\/p>\n
\n<\/div>\n\nThe Bible does not explicitly say God controls creatures or creation when doing miracles.<\/a><\/div>\nClick To Tweet<\/a><\/p>\n<\/div>\n<\/div>\n<\/h3>\nAn Uncontrolling Love Hermeneutic![\"\"](\"https:\/\/thomasjayoord.com\/wp-content\/uploads\/2015\/07\/Oord-Uncontrolling-Love-of-God-200x300.jpg\")
<\/a><\/strong><\/h3>\nI began this essay saying I\u2019m in conversations about God’s uncontrolling love. Some people in these conversations are leading theologians.<\/p>\n
I\u2019m finding that Christians of various backgrounds, training, and experiences come to the biblical text with the assumption that God can control. They think God can act as a sufficient cause, to use the philosophical language. These Christians read various biblical passages \u2013 especially miracles stories and Pharaoh’s heart hardening \u2013 and then assume God controlled creatures or creation. The biblical passages don\u2019t explicitly say God is controlling, however. But the assumptions about God’s power these Christians bring to the text make it difficult for them to interpret the biblical passages in light of what the words actually say.<\/p>\n
All of this makes me think Christians need to consider reading the biblical text with a hermeneutic of uncontrolling love. Instead of thinking God has controlling power (which the Bible never explicitly supports), Christians should think God expresses uncontrolling love. I\u2019m finding that reading the Bible through the lens of love makes the Bible come alive in ways that make sense and promote abundant life.<\/p>\n
I first proposed the idea that God is inherently uncontrolling as a way to account for evil. But recently I\u2019ve realized that thinking God expresses uncontrolling love can help us read the Bible better too.<\/p>\n
Interpretation matters. And a hermeneutic of love matters a lot!<\/p>\n
Biblical scholars often divide miracles into \u201cperson\/organism\u201d miracles and \u201cnature\u201d miracles. In most person\/organism stories, biblical writers explicitly mention the activity of the person or organisms involved. For instance, many miracles stories identify the faith of those healed or lack of faith of those not healed.<\/p>\n
Other types of creaturely cooperation are also often mentioned in such stories. In person\/organism miracles, it\u2019s easy to imagine creaturely cooperation with God, which means God does not control others entirely to do a miracle.<\/p>\n
Nature miracles are more difficult to imagine how creatures contribute to the miracle. We don\u2019t think wind, waves, and mountains, for instance, make intentional responses to God\u2019s miraculous activity. Nature miracles typically involve inanimate objects.<\/p>\n
Interestingly, however, biblical writers often use anthropomorphic language when talking about nature. Wind and waves are said to \u201cobey,\u201d rocks \u201ccry out,\u201d the trees of the field \u201cclap their hands.\u201d Biblical writers were not afraid to anthropomorphize the inanimate objects that we today don\u2019t think have responsive capacities.<\/p>\n
In my book, The Uncontrolling Love of God<\/em>, I offer ways to account for nature miracles using well-established theories in physics. In my work, I talk about God working in relation to nature. I don’t claim that inanimate objects make decisions or intentionally respond. I argue instead that sometimes the conditions and animate objects of nature are correctly aligned for God\u2019s miraculous workings.<\/p>\n Perhaps most importantly, however, none of the nature miracles in the Bible EXPLICITLY say God controlled. The biblical writers don\u2019t explicitly say God acted as a sufficient cause, unilaterally determined, or completely controlled creatures or creation. In other words,\u00a0the Bible does not explicitly say God controls creatures or creation when acting miraculously.<\/p>\n Click To Tweet<\/a><\/p>\n I began this essay saying I\u2019m in conversations about God’s uncontrolling love. Some people in these conversations are leading theologians.<\/p>\n I\u2019m finding that Christians of various backgrounds, training, and experiences come to the biblical text with the assumption that God can control. They think God can act as a sufficient cause, to use the philosophical language. These Christians read various biblical passages \u2013 especially miracles stories and Pharaoh’s heart hardening \u2013 and then assume God controlled creatures or creation. The biblical passages don\u2019t explicitly say God is controlling, however. But the assumptions about God’s power these Christians bring to the text make it difficult for them to interpret the biblical passages in light of what the words actually say.<\/p>\n All of this makes me think Christians need to consider reading the biblical text with a hermeneutic of uncontrolling love. Instead of thinking God has controlling power (which the Bible never explicitly supports), Christians should think God expresses uncontrolling love. I\u2019m finding that reading the Bible through the lens of love makes the Bible come alive in ways that make sense and promote abundant life.<\/p>\n I first proposed the idea that God is inherently uncontrolling as a way to account for evil. But recently I\u2019ve realized that thinking God expresses uncontrolling love can help us read the Bible better too.<\/p>\n Interpretation matters. And a hermeneutic of love matters a lot!<\/p>\n\n
An Uncontrolling Love Hermeneutic
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