Introduction Providence is defined as divine guidance or care.

1 Providence, just as Trinity, are not words one find in the Bible. However, the doctrine and theology of both are seen in Scripture. One could see providence in scriptures such as, he who gives food to all flesh, for his steadfast love endures forever. (Psalm 136:25)2 or You make springs gush forth in the valleys; they flow between the hills. (Psalm 104:10)3 Providence is a word that brings to mind the phrase invisible hand that Adam Smith coined in his book. Almost certainly, then, readers encountered the phrase in Smith, they would have understood it as referring to Gods unseen agency in political economy.4 It is the intended purpose to look at how God works in guiding and caring for his creation through his providence. The debatable sides that will be examined are the broader views of Calvinism and Arminianism. It is important to note that not every aspect can or will be covered. The debates between Calvinism and Arminianism alone can consume most libraries coupled with the providence debate it could be considered an endless torrent of points and rebuttals. Providence itself is seen in three aspects. This paper will focus upon aspect one as defined by Parker The creation is the stage on which are enacted Gods dealing with humankind.5 It will be seen that no matter what

"Providence - Definition and More from the Free Merriam-Webster Dictionary." Dictionary and Thesaurus - Merriam-Webster Online. http://www.merriam-webster.com/dictionary/providence (accessed July 5, 2011). 2 All Scripture references will be taken from the ESV. 3 Parker, T. H. L., and Walter A. Elwell. "Providence of God." In Evangelical Dictionary of Theology, 964965. 2nd ed. Grand Rapids, Mich.: Baker Academic, 2001, 964. 4 Harrison, Peter. 2011. "Adam Smith and the History of the Invisible Hand." Journal of the History of Ideas 72, no. 1: 29-49. Philosopher's Index, EBSCOhost (accessed July 5, 2011), 31. 5 Parker, T. H. L., and Walter A. Elwell. "Providence of God." In Evangelical Dictionary of Theology, 964965. 2nd ed. Grand Rapids, Mich.: Baker Academic, 2001, 965.

view one holds to, it will be known that God has providential influence upon all things because all things are purposed for his will whether one believes in total predestination or free will. Calvinism It would only be fair to start with describing Calvinism briefly. A theological system is based off Scripture alone, Calvin said to be a strict biblical theologian did not sway from the Scriptures.6 Calvinism can be summed into five points, which form the acrostic T.U.L.I.P. The acrostic stands for total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints. When one starts to speak on providence, it could be confused with a Calvinistic predestination approach. Reid states that: To Calvin and his followers it is also important to realize that the Triune God did not turn away from creation after it was formed, but continues to sustain and maintain its existence and operation. The physical laws that govern the material universe are the result of the continual work and action of the Holy Spirit.7 Calvinism gives the best understanding of providence. It is clearly seen that in the mind of Calvinist, that God is the force that is cause and effect in the happenings of humankind. It would be careless as a Christian not to see the hand of God at work in all lives, however, Calvinist see the hand of God working specifically for the predestined and his will. Calvinism goes into great depths to get across the understanding that Gods providence is one of the securing theologies toward the doctrine of eternal security. If salvation was not secure could one give God the attribute of providence at his station? Being that God is perfect, all knowing, all loving he is the one that will guide and lead his people into a right relationship. Although, Calvinist take it a step farther in assigning that God has called specific people to be chosen for his grace. Calvinist say that every event is predestined according to Gods will, not concerning

Reid, W. S. , and Walter A. Elwell. "Calvinism." In Evangelical Dictionary of Theology, 201-203. 2nd ed. Grand Rapids, Mich.: Baker Academic , 2001, 201 7 Ibid, 202.

themselves with the idea of free will, even at the expense of turning God into an unloving, selfish God. Lutzer states, The reason for the divine choice is inscrutable, but the choice is not arbitrary. Did God predestinate the Fall? The answer is yes; Calvin called this the dreadful decree.8 Calvinists seem to discredit the love that God is supposed to have by applying that nothing a human does matters. In the eyes of a Calvinist and their acrostic T.U.L.I.P. one could essentially lie around and do nothing to enter Heaven because if God has chosen a person for salvation then he or she could not resist his grace. Gods providence, if seen as a Calvinist almost becomes a true master-slave relationship, which again starts to deny Gods love that Scripture teaches. As every other event in the history of the world and the events yet to happen, God has willed it so it will be done. No Christian could deny that Gods will is what all should strive to achieve, but it should be done out of a freedom of choice. However, the Calvinist will strongly protest that Gods providence is what carries his will not the free choices of those who have chosen to follow him. Robinson correlates Calvins metaphysics of God toward humankind as how the body works together for one purpose while being composed of different parts. His view of our physicality in turn is important because it is consistent with that relational metaphysics of his that sees all being under the aspect of divine Providence, that is, the constant providential attention of God toward humankind.9 If people are to accept that one has no choice in any matter of life, it brings back the theory of apathy for people. If people are doomed to hell with no choice to believe, what does that say about this God of love?

Lutzer, Erwin W. The Doctrines that Divide: A Fresh Look at the Historic Doctrines that Separate Christians. Grand Rapids, MI: Kregel Publications, 1998, 178. 9 Robinson, Marilynne. 2009. "Calvinism as Metaphysics." Toronto Journal of Theology 25, no. 2: 175186. Academic Search Complete, EBSCOhost (accessed July 6, 2011), 182.

Calvinism does point that God is the Omni God that Scripture claims him to be, however, by placing everything that takes place as a predestined event; we allow the heretical doctrines room to grow. Calvinism takes the loving Father and the sacrificed Son out of the salvation equation. Yes, they recognized the price was paid by Jesus but if all are chosen and predestined, the Father could have just place those people on Earth and showed a much greater love than what Calvinism has portrayed through their five points. It is hard to fight Calvinism from a perspective and hold God to be almighty. They arguments of Calvinists place a sound doctrine on giving God all the glory. Calvinism in the area of Gods providence stands firmly rooted in predestinated things. When debating providence Calvinist seem to have an upper hand. It is hard to argue providence absent of some sort of backing from the idea of predestination. Calvinists seem to hold to this extreme view out of fear of not giving God the proper position and status of power and knowledge. Calvinism is a far right theology on providence. Arminianism, which would be the opposition to Calvinism, would be considered far left until the late twentieth century because of the new position of Open Theism. Now one sees Open Theism to be the far left while Arminianism takes a middle ground approach.10 Arminianism As in the preceding section, it will be important to discuss the basics of what Arminianism consists. Arminianism, as its counterpart Calvinism, rest that Scripture alone is the source of authority.11 It makes one think how two very different theologies both can say that they are based off Scripture alone. Though there are similarities between the two, the differences are
Smith, Jay T. 2008. "The storms of providence: navigating the waters of Calvinism, Arminianism, and open theism." Perspectives in Religious Studies 35, no. 3: 336-338. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 6, 2011), 336-337. 11 Grider, J. K. , and Walter A. Elwell. "Arminianism." In Evangelical Dictionary of Theology, 97-98. 2nd ed. Grand Rapids, Mich.: Baker Academic , 2001, 97.
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what set them miles apart. Just as there are five points to Calvinism so there is in Arminianism as well. The five points are a little more detailed than Calvinism since there is no simple acrostic to follow. The five points are: 1. God decreed all to who believe and persevere in the faith; all others are left in sin and damnation. 2. Christ died for all men, so that he has obtained for them all, by his death on the cross, redemption and forgiveness of sins; yet that no one actually enjoys this forgiveness of sins except the believer. 3. Man has not saving grace of himself, nor of the energy of his free will inasmuch as he, in the state of apostasy and sin, can of and by himself neither think, will, or do anything that is truly goodbut that he be born again of God in Christ. 4. Without the operation of grace, man cannot do anything good, but grace is not irresistible since men have resisted the Holy Spirit. 5. Believers partake of eternal life and have power to strive against Satan. However, whether they can fall away and be lost is a matter that must be more particularly determined out of Holy Scripture before we ourselves can teach it with the full persuasion of our minds.12 In understanding the layout of Arminianism, Gods providence is not this overarching idea of an invisible hand that controls all without regard to human free will. In the Arminianism argument present by Boyd and Eddy, Finally, we have see that Gods Spirit works in hearts to bring people to the point of freely entering into a relationship with Christ. We must also say that God Works in peoples heats to keep them in this relationship with Christ.13 In direct opposition to Calvinism, people see God still with all the power and that humans are still inefficient in providing salvation for themselves. However, this care and guidance in providence one can see here in Arminianism is God as a guiding counselor to lead all those who will believe to him. Contrasting itself to Calvinism, the providence of God for the Arminian sect is God Almighty in a providential guidance.
Lutzer, Erwin W. The Doctrines that Divide: A Fresh Look at the Historic Doctrines that Separate Christians. Grand Rapids, MI: Kregel Publications, 1998, 178. Boyd, Gregory A., and Paul R. Eddy. Across the Spectrum: Understanding Issues in Evangelical Theology. 2nd ed. Grand Rapids, Mich.: Baker Academic, 2009, 156.
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Arminianism opens the door for humans to be responsible for the sin debt one has acquired. Calvinism seems to layout that all the sin that a human carries is simply through the providence of God, namely that God has predestined all things so humans can feel themselves absolved of any responsibility to that sin, since they have no choice in whether they are saved or damned. Arminianism applies that humans must recognize their sin and chooses to take responsibility of that sin. Smith relays, Contrary to the Calvinist position, Richardson finds that a tailored Arminian position avoids a problematic theological determinism and gives a better explanation as to why humans are responsible for heir transgressions.14 This does not diminish the power of God because it is through his providence that one is led to Christ. At no point does the Arminian perspective give humans credit for their salvation; however, they do credit people with their continual salvation. They cross this line where Calvinists do not. Arminians believe that you can lose your salvation, in which denies Gods providence. This is where such a good stance against a sketchy theology takes a complete 180-degree turn. The defeat of any theological system is always the falling too far into one extreme. Arminianism, as Calvinism, could not truly find the middle ground, even though Open Theism has placed it solely in the middle. However, Arminianism does not intend to diminish the power of God, as seen by Picirillis response to Open Theism, To be sure, God has no origin in, and is not contained by, the time and space continuum. But he created human beings and placed them in such a framework.15 Gods providence on his creation is limited by the finite understanding of man once again which leads to the conclusion that his mystery will always keeps man seeking answers that he may never find this side of glory.
Smith, Jay T. 2008. "The storms of providence: navigating the waters of Calvinism, Arminianism, and open theism." Perspectives in Religious Studies 35, no. 3: 336-338. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 6, 2011), 337. 15 Picirilli, Robert E. 2001. "An Arminian response to John Sanders's The God who risks: a theology of providence." Journal of the Evangelical Theological Society 44, no. 3: 467-491. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 6, 2011), 469.
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Conclusion In retrospect, if one could take the best of both views one might come close to understanding the true providence of God. Calvinists and Arminians both seem to have the right mindset that God is the all powerful, all knowing, all loving God. They both are set that Scripture is the sole authority and that without God there is no salvation. Humans are totally deprived and in no way can they can build their own path to God. They both have strengths and weaknesses. Calvinism denies the love that correlates God as a loving Father. Arminians, on the other hand, take away the continual providence of God by leaving the security of a believers salvation up to ones self. In everyday life, these two in themselves cannot explain Gods providence without some major obstacles to overcome like the problem of evil, free will, doctrine of eternal security, and doctrine of assurance. One could not honestly formulate a position on the providence debate by just examining these two theological concepts. Even if one would add into the mix Open Theism, one would still be outside the box. A person who could come to Scripture free of presuppositions could possibly understand this debate without the added confusion of filtering out the heresies of the world. This is one of the few debates that need to be considered valid; it affects the lost, the ones who are in the moment of salvation, those who are saved learning to be a disciple, those who look to God for all their decisions, it literally affects every single persons life and philosophy. What one believes of Gods providence will shape his or her life towards God. To sum up how the author understands this debate is best seen by the words of Richard Miller; The only adequate response to this question will be given, as Guardinis statement implies, when the human person is in the immediate presence of God in the beatific vision. Yet in the vision of God, God cannot be comprehended. Even though the human being in the beatific vision is united to God in immediacy, God remains incomprehensible because the human being continues to be finite. The creature does not become the

infinite God. As such the creature in union with God will know God, but will not know as God knows. The creature will not know infinitely.16

MILLER, RICHARD W. 2009. "THE MYSTERY OF GOD AND THE SUFFERING OF HUMAN BEINGS." The Heythrop Journal 50, no. 5: 846-863. E-Journals, EBSCOhost (accessed July 6, 2011), 846.

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BIBLIOGRAPHY

Boyd, Gregory A., and Paul R. Eddy. Across the Spectrum: Understanding Issues in Evangelical Theology. 2nd ed. Grand Rapids, Mich.: Baker Academic, 2009. Harrison, Peter. 2011. "Adam Smith and the History of the Invisible Hand." Journal of the History of Ideas 72, no. 1: 29-49. Philosopher's Index, EBSCOhost (accessed July 5, 2011). Grider, J. K. , and Walter A. Elwell. "Arminianism." In Evangelical Dictionary of Theology, 97 98. 2nd ed. Grand Rapids, Mich.: Baker Academic , 2001. Lutzer, Erwin W. The Doctrines that Divide: A Fresh Look at the Historic Doctrines that Separate Christians. Grand Rapids, MI: Kregel Publications, 1998. MILLER, RICHARD W. 2009. "THE MYSTERY OF GOD AND THE SUFFERING OF HUMAN BEINGS." The Heythrop Journal 50, no. 5: 846-863. E-Journals, EBSCOhost (accessed July 6, 2011). Parker, T. H. L., and Walter A. Elwell. "Providence of God." In Evangelical Dictionary of Theology, 964-965. 2nd ed. Grand Rapids, Mich.: Baker Academic, 2001. Picirilli, Robert E. 2001. "An Arminian response to John Sanders's The God who risks: a theology of providence." Journal of the Evangelical Theological Society 44, no. 3: 467491. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 6, 2011). "Providence - Definition and More from the Free Merriam-Webster Dictionary." Dictionary and Thesaurus - Merriam-Webster Online. http://www.merriamwebster.com/dictionary/providence (accessed July 5, 2011). Reid, W. S. , and Walter A. Elwell. "Calvinism." In Evangelical Dictionary of Theology, 201 -203. 2nd ed. Grand Rapids, Mich.: Baker Academic , 2001. Robinson, Marilynne. 2009. "Calvinism as Metaphysics." Toronto Journal of Theology 25, no. 2: 175-186. Academic Search Complete, EBSCOhost (accessed July 6, 2011). Smith, Jay T. 2008. "The storms of providence: navigating the waters of Calvinism, Arminianism, and open theism." Perspectives in Religious Studies 35, no. 3: 336-338. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 6, 2011).