열린신학
비판

열린신학은 고전적 유신론의 하나님을 철학적 하나님과 동일시하고 있으며, 하나님의 거룩성을 간과하고, 전지성을 제한하고 하나님의 예정과 예언을 부정한다는 비판을 받는다. 열린신학은 과정신학의 신관이 하나님을 역동적으로 이해한다는 점에 있어서 후자에 우호적이다. 그러나 후자가 신을 인격적으로 보지 않고 창조론을 인정하지 않는 점에서 비판적이다. 열린신학은 그래서 고전적 유신론과 과정신론과의 중간 길을 제시하면서, 창조론의 비판적 수용. 하나님의 개방성을 강조한다. 열린신학은 인간의 자유의지와 하나님의 예지에 관하여, 그리고 악과 고난에 관하여 깊은 성찰을 가져왔다. 그러나 열린신학은 종교개혁의 기독교가 말하는 하나님의 주권과 인간의 철저한 무능, 하나님의 전적 구원과 은혜의 필요성을 부인하고 있다. 열린신학은 기독교 하나님을 현대인에게 만족스러운 사용자 편의 하나님(user friendly deity)으로 왜곡한다는 비판을 받는다.
해외에서는 존 프레임, 존 파이퍼, 브루스 웨어, 톰 스크리너와와 같은 칼뱅주의 신학자들에 의해서 비판을 많이 받는다.
| 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/.