Fienberg highlights openness theology as one that attempts to “deify man
or humanize God.”1In a society that has moved closer to the assumption
of “if it feels good it must surely be good”, there is the ever-growing
problem of having no established standard from which to compare.
Feinberg describes Descartes’ involvement in this domino effect of
stripping away society’s trust in the biblical standard of the day by moving
the origin of thought from that of God, to that of human
consciousness.While looking at the standard of self for very long at all, we
quickly realize human’s ability to “misinterpret and misrepresent
data”.2Tim Keller, in his book, Preaching, highlights the fickle nature of
self and how easily our identity is influenced. Keller explain, an Anglo-
Saxon man living centuries ago would have had at the forefront of his
thinking and behavior the attempts to match the standard of his culture,
this being the display of a conqueror and a valiant triumphant man.
Quickly stomping any opposition both in war and in public would have
been perceived as wonderful qualities to be revered in this society. If this
same warrior were to struggle with same-sex attraction, he would most
certainly not identify with this behavior. The valiant warrior aspects of this
man would those he projected and identified with. Fast forward to present
day placing this young man in his prime with the same tendencies would
hopefully seek anger management and likely identify with or as his sexual
desires.3In this scenario, a few of the variables of era and culture are seen
to drastically shift the standard. To make the open theological standpoint
even more slippery, the age of a manner of thinking seems to have some
influence on the accepted establishment of it being truth. ‘New’ has
become the prerequisite of acceptable and ‘old’ should prompt the self-
instigation of change.
Open theology also promotes individual liberty based on the assumption
that humanity is fundamentally good. This belief claims that humans, if
left to manage themselves, will make their environment better. The
scientific discoveries of the recent past are used as evidence in this claim.4
Although many great advances in medicine and science have been
accomplished by humans, we must look at the drivers that have made
these possible in the world we know today. The promotion of the gospel is
most to blame for the establishment of schools and societal structures
that make education more available to the surrounding population.
Education made way for science and science provided the advancements
in medicine. We must also look at the motivation of individuals to
broadcast these benefits to others around the world. Not all those that go
out of their way to travel great distances to help others are Christians, but
the motivation to devote one’s self to the benefit of stranger is rarely
found to be within one’s self.
Well agrees with the belief that truth cannot be found within self, stating,
“Our culture says we must go into ourselves to know God”5and “How is it
that our culture may get in our way of knowing God as he has revealed
himself to be?”6Wells expounds on the deeper factors of internal self,
agreeing that there is a subjective portion of the gospel that is then
experienced and known to be true at the core of our internal being. This
alignment is truly a renewal and transformation, an internal experience.7
1Feinberg, John, S.No One Like Him: The Doctrine of God. (Wheaton:
Crossway, 2006). 82.
2Ibid., 87.
3Timothy Keller.Preaching: Communicating Faith in an Age of Skepticism.
(Viking Press, 2015). 320.
4Feinberg,Doctrine of God. 92.
5Wells, David, F.God in the Whirlwind: How the Holy Love of God
Reorients Our World. (Crossway,2014). 18.
6Ibid.
7Ibid., 17.
