OK, look, I embrace the open view of the future. Let me get that out of the way. I embrace it because I think it makes best sense of things existentially, philosophically, and yes, overall biblically speaking. But I gotta tell ya, I don’t think any of the biblical authors were open theists in the sense that they held to the sine qua non of the view today, that is, divine epistemic openness (regarding future contingencies). Let’s abbreviate that as DEO to save me typing.
When I say there’s biblical evidence for the open view, I mean I think there are examples of biblical authors conceiving of the future in open terms, that is, they believed human beings were responsibly free, faced genuine options, weren’t victims of fate, and that their lives, choices and prayers made a genuine difference to the course the world took. And they believed God truly related to them and engaged the world in such terms, all convictions which form the basis upon which modern-day open theists argue for DEO. And yes, I do agree that DEO makes better sense of these convictions, just the way I think the doctrines of the Trinity (later conceived) and of Christ’s two-natures (later conceived) best explain the Bible’s overall narratives.
But the more I ponder things, the idea that the biblical authors, Old or New Testament, actually espoused DEO seems nearly impossible to imagine. In the end I think they were all substantially Arminian (obviously an older term, but let me use it here) on these questions. That is, they believed in pre-recorded open theism, you might say. They affirmed freedom and contingency, the genuine relatedness of God and the world, and the consequential nature of prayer that motivate open theists to adopt their unique view in the first place.
Yes, the biblical texts do sometimes describe God as contemplating an open future. I don’t at all think these are explainable either as God accommodating himself to our ignorance by presenting himself as contemplating an open future or as human authors presenting God in such terms while actually believing otherwise. If biblical authors very occasionally stumbled into a way of thinking about God’s knowledge and engagement of creaturely affairs in terms of DEO (and I can hardly imagine it) it is far from being the established “biblical” view of things. I simply think the biblical authors never reflected philosophically along the lines of the particular questions (compatibilism/incompatibilism) that overwhelm the conversation today.
If cornered on the specific question of DEO, I think Moses, Jeremiah, Jesus, Paul or any other biblical figures would’ve said, “Well, of course God knows what’s going to happen.” Perhaps—perhaps—Paul, given some of his arguments and his philosophical training and disposition, might have cared enough about the matter to contemplate the problem.
Here’s the thing. I simply don’t know how to account for the absolute disappearance of DEO from biblical faith on the assumption that it was an intentional, studied, contemplated belief of biblical authors. If as open theist authors have argued, the Old Testament authors, and Jesus, and all the Apostles and the Apostolic church all held to the core open view doctrine of DEO, then the obvious question is ‘What happened?’ because in no time at all the Church and its leading thinkers had no abiding commitment to such a belief, not even the memory of anything like DEO having been the belief of former generations. Irenaeus (disciple of Polycarp who was a disciples of St. John himself) holds to the traditional (Arminian) view and never even hints that St. John taught DEO to Polycarp. Come on. That doesn’t seem remotely suspicious to my open theist friends? True, by Origen’s day the question of prayer’s relevancy in light of divine foreknowledge had become enough of a philosophical-existential issue that Origen wrote a book on it. But he shows zero awareness that anything like DEO was ever believed by any Christian, anywhere, of any generation. There’s just no good explanation for the disappearance of DEO on the assumption that the Apostles and their churches explicitly held such a belief.
It will be claimed (by Greg Boyd and other key open theist writers) that Hellenism is to blame, that in virtually no time at all pagan Greek philosophy corrupted biblical faith and DEO was among the first beliefs to go. All this damage occurred within St. John’s lifetime and his supposed belief in DEO never makes it to Irenaeus, not even as an academic interest in what former generations believed. And the effects of Greek philosophy upon Christian belief were so thorough and universal that not a single mention by any Christian thinker of even the memory of previous Christians having held a view on foreknowledge different than the traditional view, appears anywhere on the horizon even though the problem of foreknowledge does appear early (in Origen). This strains credibility.
I’m open to seeing the evidence for the universal disappearance of DEO and its very memory from Christian thought by the opening of the 2nd century under the influence of pagan Greek philosophy, but this better bey good (Greg). My own sense is that DEO does cohere best with the biblical themes of personal freedom, responsibility, the efficacy of petitionary prayer, divine-human synergy, etc., but that it simply was not explicitly held to by any biblical authors, though their texts make perfect sense in light of DEO. They were less than consistent. So what? But—to anticipate a certain reply—wouldn’t the actual beliefs of biblical authors be normative for us today? The short answer, for me anyhow, is ‘No’. I think it’s obvious that their beliefs—as they held them—are not all automatically normative for us simply because those beliefs appear in the text. But that’s another subject.
Just to be clear, and to forestall misunderstandings—I do hold to DEO, and I do believe it makes best sense of things. But I don’t believe any biblical author held to it. That is, I don’t think any biblical author was an ‘open theist’.