열린신학 (Open theism, openness theology, free will theism) 혹은 열린 유신론이란 그리스 철학과 기독교 신학을 종합한 것과 관계된 사상에 대한 하나의 응답으로서 복음주의 기독교와 후기 복음주의 기독교안에서 발전된 신학운동이다. 인간과 하나님의 자유라는 지속적인 신학을 성경적으로 동기를 부여받고 철학적으로 발전되어 왔다. 강조점은 하나님의 예지와 하나님의 능력의 행사에 있다. 대표적인 학자로는 클락 H. 피녹, 라이스, 샌더스, 해스커, 베이싱어와 같은 학자들이 있다. 로저 E. 올슨는 열린 유신론은 후기 20세기와 21세기 초에 복음주의 사상에서 신론에 대한 매우 중요한 충돌을 일으켰다고 말한다. 열린 유신론은 고전적 유신론의 정적(靜的) 신관에 대해 수정하고자 한다. 그것은 하나님의 불변성, 하나님의 전지(全知), 하나님의 예지, 하나님의 무감정성(impassibility), 군주적인 하나님 상을 수정한다. 그 대신 하나님의 가변성, 하나님 지식의 불확실성, 하나님의 감정성, 인간적인 하나님을 제안한다. 그러나 열린 유신론은 고전적 유신론의 하나님을 철학적 하나님과 동일시하고 있으며, 하나님의 거룩성을 간과하고, 전지성을 제한하고 하나님의 예정과 예언을 부정한다. 열린 유신론은 과정적인 신관이 하나님을 역동적으로 이해한다는 점에 있어서 후자에 우호적이다. 그러나 후자가 신을 인격적으로 보지 않고 창조론을 인정하지 않는 점에서 비판적이다. 열린 유신론은. 그래서 고전적 유신론과 과정신론과의 중간 길을 제시하면서, 창조론의 비판적 수용. 하나님의 개방성을 강조한다. 열린 유신론은 인간의 자유의지와 하나님의 예지에 관하여, 그리고 악과 고난에 관하여 깊은 성찰을 가져왔다. 그러나 열린 유신론은 종교개혁의 기독교가 말하는 하나님의 주권과 인간의 철저한 무능, 하나님의 전적 구원과 은혜의 필요성을 부인하고 있다. 열린 유신론은 기독교 하나님을 현대인에게 만족스러운 사용자 편의 하나님(user friendly deity)으로 왜곡하고 있다. 교리 열린 유신론 칼빈주의 성경 . 전통적으로 신구약 성경은 하나님의 말씀이며 하나님의 계시이다. 성경의 무오성을 확신한다. 성경은 하나님의 무오한 말씀이다.. God s Power . "God s power is limited only by God s own nature and not by any external force." "God is all-powerful." "God is all-powerful." God s Sovereignty. "God s ultimate Lordship and rule over the universe". Portraying God as ordaining whatever happens reduces "humans to robots". "Nothing that exists or occurs falls outside God s ordaining will. Nothing , including no evil person or thing or event or deed." God s Perfection . "God as lacking nothing and free of all moral imperfection". Believes in "(because Scripture teaches) the absolute perfection of God." Believes that, because "Scripture says" it, God "will always do what is right". God s Foreknowledge. "God s knowing things and events before they happen in history". "God is omniscient" about "settled" reality, but the future that God "leaves open" can be known only as open "possibility" without specific foreknowledge. Classically Augustinian-Calvinist view "God knows the future because he preordains it." The Fall . "The disobedience and sin of Adam and Eve that caused them to lose the state of innocence in which they had been created. This event plunged them and all mankind into a state of sin and corruption." God "does not unilaterally and irrevocably decide what to do". God s decisions are influenced by "human attitudes and responses". "Ultimate reason" for the Fall was "God s ordaining will". Free Will . "The term seeks to describe the free choice of the will which all persons possess. Theological debates have arisen over the ways and to the extent to which sin has affected the power to choose good over evil, and hence one s free will ." Promotes incompatibilism, the doctrine that "the agent s power to do otherwise" is "a necessary condition for acting freely". Promotes compatibilism, the doctrine that "freedom" of the will requires only "the power or ability to do what one will (desire or choose) to do" without constraint or impediment, even if what one wills is determined. Free Will and God s Sovereignty . A "caustic debate" began about 1990 over " God s sovereignty and human free will". Saying that God governs human choices reduces "angels or humans to robots in order to attain his objectives." God governs "the choices of human beings", but without "cancelling their freedom and responsibility". Theodicy issue . "The justification of a deity s justice and goodness in light of suffering and evil". To meet the "conditions of love", God exercises "general rather than specific sovereignty, which explains why God does not prevent all evil". Also, God "does not completely control or in any sense will evil" because the world is "held hostage to a cosmic evil force". Because "Scripture says" it, God "will always do what is right". 열린 신학자드 열린신학자들은 전통적인 신학자들이 하나님의 속성에 대하여 일관성이 없는 주장을 한다고 한다. 아래와 같은 속성들이다 All-good God is the standard of moral perfection, all-benevolent, and perfectly loving. Simplicity God has no parts, cannot be differentiated, and possesses no attribute as distinct from His being. Immutability God cannot change in any respect. Impassibility God cannot be affected by outside forces. Omnipresence God is present everywhere, or more precisely, all things find their location in God. Omniscience God knows absolutely everything believes all truths and disbelieves all falsehoods. God s knowledge is perfect. Omnipotence God can do anything because he is all-powerful and not limited by external forces. 열린 신학은 존 프레임, 존 파이퍼, 브루스 웨어, 톰 스크리너와와 같은 칼뱅주의 신학자들에 의해서 비판을 많이 받고있다. . Open theism books and comments Classical theism books and comments 1980. Richard Rice, The Openness of God The Relationship of Divine Foreknowledge and Human Free Will (Nashville Review & Herald, 1980). Rice was the "pioneer of contemporary evangelical open theism." 1989. William Hasker, God, Time, and Knowledge (Cornell Studies in the Philosophy of Religion; Cornell University Press, 1989). Critical acclaim, but public mostly unaware of open theism, so controversy had not begun. 1994. Clark Pinnock, Richard Rice, John Sanders, William Hasker, David Bassinger The Openness of God (InterVarsity, 1994). "Ignited a firestorm of controversy." "Provoked numerous hostile articles in academic and popular publications." The "conservative backlash" was "quick and fierce." 1996. David Basinger, The Case for Freewill Theism A Philosophical Assessment (InterVarsity, 1996). Considers divine omniscience, theodicy, and petitionary prayer in freewill perspective. 1996. R. K. McGregor Wright, No Place for Sovereignty What’s Wrong with Freewill Theism (InterVarsity, 1996). Sees open theism as wrong biblically, theologically, and philosophically. 1997. Gregory Boyd, God at War The Bible & Spiritual Conflict (InterVarsity, 1997). Made open theism the centerpiece of a theodicy. 1997. Norman Geisler, Creating God in the Image of Man? (Bethany, 1997). Asserts that open theism should be called "new theism" or "neotheism" because it is so different from classical theism (78). 1998. John Sanders, The God Who Risks A Theology of Providence (InterVarsity, 1998). “The most thorough standard presentation and defense of the openness view of God.” Millard Erickson, God the Father Almighty A Contemporary Exploration of the Divine Attributes (Baker, 1998). Accuses open theists of selective use of Scripture and caricaturing classical theism. 2000. Clark Pinnock, Most Moved Mover A Theology of God’s Openness (Baker and Paternoster, 2000). “The most passionate and articulate defense of openness theology to date.” and Gregory Boyd, God of the Possible A Biblical Introduction to the Open View of God (Baker, 2000). “A genuinely evangelical portrayal of the biblical God.” 2000. Bruce Ware, God s Lesser Glory The Diminished God of Open Theism (Crossway, 2000). “The most influential critique of open theism.” 2001. Gregory A. Boyd, Satan and the Problem of Evil Constructing a Trinitarian Warfare Theodicy (InterVarsity, 2001). “A renewed defense of open theism” and a theodicy grounded in it. 2001. John Frame, No Other God A Response to Open Theism (P & R, 2001) and Norman Geisler, Wayne House, and Max Herrera, The Battle for God Responding to the Challenge of Neotheism (Kregel, 2001). “Debate seemed to turn somewhat in favor of classical theism.” 2002-2003. Gregory A. Boyd, Is God to Blame? Beyond Pat Answers to the Problem of Evil (InterVarsity, 2003). Attacked classical theists as "blueprint theologians" espousing a "blueprint world view" (47, 200). 2002-2003. Douglas Huffman and Eric Johnson, eds., God under Fire Modern Scholarship Reinvents God (Zondervan, 2002), Millard Erickson, What does God Know and When does He know it? The Current Controversy over Divine Foreknowledge (Zondervan, 2003), and John Piper, Justin Taylor, and Paul Helseth, eds., Beyond the Bounds Open Theism and the Undermining of Biblical Christianity (Crossway, 2003). Beyond the Bounds attacked “open theism as theologically ruinous, dishonoring to God, belittling to Christ, and pastorally hurtful” (371). 2004. William Hasker, Providence, Evil, and the Openness of God , Routledge Studies in the Philosophy of Religion (Routledge, 2004). Contains "Replies to my Critics" appendix, 187-230. 2012. Craig Branch, ed., Open Theism Making God Like Us. The Areopagus Journal of the Apologetics Resource Center. 4:1 (The Apologetics Resource Center, 2012). Book’s stated purpose is to “demonstrate the errors of open theism.” 2014. Garrett Ham, The Evangelical and The Open Theist Can Open Theism Find Its Place Within The Evangelical Community? (Kindle, 2014). Argues that proponents of open theism have a right to be called “evangelical.” 2013. Luis Scott, Frustrating God How Open Theism Gets God All Wrong (Westbow, 2013). Declares that “open theists get God all wrong” (xviii). The Internet brought open theists and their debate with classical theists into public view. Two Internet sites supporting open theism are http://reknew.org/2014/05/open-theism-a-basic-introduction and https://web.archive.org/web/20160706145101/http://opentheism.info/open-theism/. The Internet brought classical theists and their debate with open theists into public view. Two internet sites supporting classical theism (from the Calvinist perspective) are http://www.desiringgod.org/all-resources/by-topic/the-foreknowledge-of-god and http://www.frame-poythress.org/open-theism-and-divine-foreknowledge/. 클락 H. 피녹 분류:기독교 용어 분류:신적 개념 분류:복음주의 분류:기독교의 신