Remarks On The Doctrine of Concursus

For the wrath of God

is revealed from heaven

against all ungodliness

and unrighteousness

of men,

who suppress the truth

in unrighteousness,

because what may

be known of God

is manifest in them,

for God has shown 

it to them.

  Romans 1:18-19

     The Deist would have God be absent from His creation leaving the creation to their own devises. Others would make God be the author and cause of all things that occur. The Reformers, for the most part, have God be the first cause and allow man to be free agents and responsible for second causes. As Paul so aptly put it, God is revealed to men, therefore we are responsible to our actions and exercises in response to all that has been revealed to us. Those who object to the Doctrine of Concursus as to the nature of God's Providential government have a broad distinction between those two views: the theory of concursus and the theory that resolves all events, whether they be necessary or free, into the immediate agency of God. One theory admits and the other denies the reality and efficiency of second causes. One theory makes no distinction between free and necessary events. They, the opposers attribute them equally to God and the creative energy of God while the other admits the validity and unspeakable importance of this distinction. In regards to sinful acts and good acts one theory denies that the agency of God is the same in both while the other theory admits the sameness. One theory admits that God is the author of sin; the other repudiates that Doctrine with abhorrence. The Reformed theologians protested against slandering attack made by the Romanists and Remonstrants that this Doctrine led to the conclusion that God is the cause of sin. This is most important; as it is a historical fact but more than that it is a moral truth of its influence that the Reformers knew and recognized and rejected the doctrine that makes God the author of evil and sin; God is not the efficient cause of sin or evil. 
     The objections to the Doctrine of Concursus does not admit that this doctrine intentionally really destroys the free agency of man or that it makes God the author of sin. Those who oppose say that it is founded on arbitrary and false assumptions. That it denies that the creature can originate action. To admit this is not an admittance of proof. All that is being derived or influenced is bound upon the assumed nature of man being dependent totally upon God and this so that they can assign total control of God over His creatures. To say that is only to contradict our consciousnesses. We are, and this is known by all men within our consciences, free agents, that we have the power to act freely. If we act freely, and this we know we do, then this implies that we originate our own acts. To admit that this is inconsistent with the fact that we are moved and influenced is wrong in that this liberty of man to act freely is only moved or influenced so that we can exert our ability to act by our reason or by our inclinations, or by the grace of God; it means we can and have the power to act. Furthermore, this power to act spontaneously is essential to our nature and of God for He created us with a nature, our spirit, and endowed us with the power to originate our own acts. Another objection is espoused that this is an attempt to explain the unexplainable. The Bible is clear and in simplicity declares with certainty that God does govern all His creatures and all their actions, and this is an attempt to explain how this is done. This is impossible from our nature. Look around, and you will see that things act but we cannot tell how they act. Our muscles move due to the reflex action of the nerves, we see the movement, we understand that process of the nerve towards the muscle, but we cannot determine how the muscle acts or responds to that nerve. This passes our comprehension. If we cannot understand how simple things of everyday life work and respond to any volition then how can we expect to understand God's mode of action? 
      Allow me to get to the bottom line. All we know and need to know, is, that God does govern all His creatures, and that His control over them is consistent with their nature and with His own infinite purity and of His excellence. It is admitted that the Doctrine of Providence is difficult as we attempt to give explanation. Even theologians and philosophers have difficulty as to the world of created things, beings, the Doctrine of Providence concerns with the relation of God to external or material things within the universe and His relation to the world of mind, or to His rational creatures.
      It is then important that we involve ourselves in the principles of the Scriptural Doctrine of Providence. What is taught in the Bible? This is the scope of the next blog.


Blessed by the God 
     and Father
of our Lord Jesus Christ,
     who according to His
abundant mercy has 
     begotten us again 
to a living hope through
    the resurrection
of Jesus Christ 
    from the dead, 
                  1 Peter 1:3


Behold, what manner of Love God has bestowed upon us


Richard L. Crumb
God not only permits the wicked to do many evil things, and not only leaves the godly from the wicked that they will suffer what inflicted, but also presides over the evils of the will itself, rules and governs them, bends and twists in them, working invisibly, that although they might be the fault of their own evil, but a divine providence rather to one evil, than to the other, but not positively permissive ordered in it.

By these words among our more severely, nothing occurred.

God not only an evil will incline to one thing rather than to the other by permitting, in order to be enacted at one thing and not permitting him, to be enacted at a another thing, as Hugh rightly taught, but also positively in one by inclining and turning away from another.

Concursus In Reference To Sin

For if by the one man's

offense death reigned

through the one,

much more those who

receive abundance

of grace 

and of the gift

of righteousness 

will reign in life

through the One,

Jesus Christ.

Romans 5:17

     When referencing sin to man and the fact that God is the First Cause and nothing occurs that occurs unless it is the will of God and God is not the author of sin; then how do we reconcile this seemingly dilemma? All advocates of sin admit to this great difficulty. First, what is the dilemma, the difficulty? It is not so much as to the relation of sin and the responsibility of the sinner. If sin arises from a free act, from a free agent, from the free will of man, and if God does not interfere with man's freedom, then God does not interfere with man's responsibility towards sin. When God by His grace declares by means of His will that His people are holy, then they are holy and that holiness is theirs. Why? Because it constitutes their nature, their character. An example will help: if God makes you beautiful; then you are beautiful. Furthermore, in His cooperation in the sins of men leaves men in their freedom unimpaired so that they are free to sin; they are truly sinful as though there was no cooperation from God. But this is not the difficulty. The question that is most important and needs an answer is, how can God's cooperation in sin be reconciled with His own holiness? I know of no one who will object that when man is good and acts good that God's cooperation in man doing good, we have no problem admitting that that goodness was from a Good God and it is His gift. Next, our question is nothing more than what sinful men also question and for Christians to answer this question is near to being impossible or we give "pat" answers using some form of Christian jargon. So it is important that we understand the question and have a correct answer, one that you can understand and impart to those who may question (2 Corinthians 5:12; 1 Peter 3:15). The question is: How can we reconcile God's cooperation or His concursus in sinful acts in sustaining and preserving the sinner in the sinner's exercise of sinful acts, his ability to act, and for God to excite to action, determining man's acts to be what it is, and not otherwise? This difficulty has been recognized and remarked upon by many theologians, they acknowledged that this difficulty existed. How did they answer? By defining sin as mere defect. Man does not want to conform to moral law. For man to have this nature then there must be a deficiency in man and could not be efficient within himself. The account of creation in Genesis shows that God not only created but that His creation was "good." There was no defect in any of His creation. It was the fall of Adam when Eve acquiesed when tempted by Satan and Adam willingly succumbed to that sin, the doing of what was explicitly condemned by God. Adam as the federal head of man brought upon man the deficiency that God spoke of; death. Death is a deficiency in all men and unless God intervenes as he did with Enoch and Elijah; men die, men have the effects of that original sin and deficiency in man, their character and nature are no longer able to do "good" and live only by the will of God for any time upon this earth. For man to be relieved of their deficiency requires one that is efficient, God is immediately or remotely of all efficiency, but is not the source of man's deficiency. When man sins and causes a sinful act there must be an efficient cause, a first mover, one that excites movement by His power, but the moral quality of that act or lack of moral quality a want of conformity to God's law, which is a mere relation and is not a being, then in no way is that act to be referred to God. 
     Take the sun for instance and solar rays; it is the sun that influences and quickens life into all kinds of plants, (all living things), whether that plant be poisonous or nutritious; or as water's current may be guided in one channel or another; as the same vital force gives animation to both the cripple and to the sound man, it is the same hand that plays either a tune either to be in tune or out of tune; it is to be admitted that the same all-pervading force due to divine efficiency causes that ability to move and act. Yet, it is the particular nature of man's own acts, at least when evil, are to be referred and not to the all-pervading efficiency of God, only to the nature or character of each particular agent. It is the omniscient and omnipotent attribute of God working  for it controls and governs wicked men, He determines that their wickedness to take one form and not another, He guides it to manifestations which will promote either good or evil, and this is not inconsistent with the Sovereignty of God and operates under God being Providential and in His assuring that His will to have a holy people for His name to occur. God is Holy and all that He does is holy and for good, He did not infuse envy and hatred into man, into their hearts as is well demonstrated by the brother of Joseph when the attempted to kill him and then decided to sell him into slavery. But, God, in His Holiness and Providence took that sinful act and guided it for good as is stated in the story to be found in Genesis chapter 50. Joseph's brothers exercised evil passions and God guided those evil passions and secured the preservation of Joseph and for the preservation of His people elected by Him, the Jewish nation. God kept them from destruction. 
     God did this according to His will and saved His people guiding the actions of evil men towards that which produced His people from which would come the Savior of the world; Jesus Christ. It is God who chose, it is God who chooses certain men and women to be included into the bride of Christ, His called out ones, the Church. Man cannot in their deficiency choose God, it is not in their heart and unless God places that ability by His enabling and drawing men to Himself, they will not come even if they call themselves Christian (Matthew 7:23). When you find yourself desiring to pray and lean upon God for all that you do, and read His word with expectation that He will reveal Himself to you from His word, then you are to know that God has chosen you and when you continue to become devoted to Him you are, at least for your knowledge, secure in Him. He chose you from before the foundation of the world, (Romans 8:28-29). 

I will lift my eyes
     to the hills---
from whence comes
    my help?
My help comes 
    from the LORD,
who made heaven
    and earth.
                 Psalm 121:1-2


The Lord is your keeper


Richard L. Crumb

The Sovereignty of God And Concursus

Consider the work

of God;

for who can

make straight

what He has

made crooked?

Ecclesiastes 7:13

     Our understanding of the Sovereignty of God will give us a deep faith in that Sovereignty and of His Providential care for all His creation. Those questions that nag our minds exacting much concern as we seek to answer those questions that plague man; those questions left unanswered in our own minds. Such questions that are often asked: "Why does a Good God permit wickedness?" Furthermore; within the Christian community is the question of "Free Will" and how to reconcile "Free Will" with the Sovereignty of God? The Doctrine of Concursus allows these assumptions: (1) God gives to second causes the power of acting. It is the second cause  that an effect is produced by an action performed and this is not to be assigned to be the effect or cause of the First Cause. I wrote in an earlier blog of those who would disagree and assign all things to the First Cause and give none or little effect due to the second cause. We are not "puppets" and have no control over our lives, our actions and the effects produced. An example will help our understanding: A forest fire burns up the foliage leaving behind in its path ashes. This effect is due to the fire and to the fire alone and is not to be attributed to God. Let it be admitted that nothing occurs unless God has willed it to do so, but God's will is not God causing the effect. It has been said: "God's patience is not God's permission." I may will you to travel to a city; but the using of the gas to get there is not due to me, rather it is due to the nature of the engine, speed, condition of the engine and tires, etc. When I speak it is myself that is speaking and those words are from my mouth, from me, and it is not God speaking those words. (I am not speaking of God's direction on this subject). One such effect that affects us all is gravity. Gravity has within itself a force that is constant and acts uniformly upon matter, but that effect may have varied effects that act indifferently upon various matter as the effect of gravity has its effect to be produced as to whether it be necessary or free. (2) The Doctrine of Concursus does not deny the efficiency of second causes.Those causes are real and have the principle of acting. (3) The agency of God does not interfere by means of superseding second causes and their efficiency. Turrettin states: "Does not belong to the divine providence, the nature of things to destroy, but to keep, so that He moves all things according to their condition, so that by the motion of the divine from the real necessity, consequent upon the effect of necessity, follow from the cases, however, contingent the contingent effects. Therefore, since the active principle of the will is not determined to one thing, but having indifferent to many things, God so moves itself, determines that it is not of necessity to one thing, but remains the motion of the contingent and not necessary, except in the things for which are naturally moved." Thomas Acquinas in his Summa, part II. 1. adds: "There are two kinds of causes, and other general defined, which is always in the same way they act, as the fire which burns, who shines the sun; other indefinite and free, which they can act or not to act, to do this or that way, so God preserves their nature, and concurs with them in acting according to it, when defined, as he himself is to determine them without the determination of their own, since the indefinite, however, and children, and also so that they themselves determine their own judgment of reason, and free disposition of the will, which God does not take away from man, who thus destroy his work , but left and strengthens."It is further stated: "To be moved is the voluntary movement of Himself, that is, from an intrinsic principle. But this principle can be intrinsic to an extrinsic principle from another. And be so affected, of itself, does not resist it, is moved by another. - That which is moved from the other, it is said to be compelled, if it continuous should be moved by its proper inclination, but if another is moved by what he gives proper inclination, is not said to be compelled. Thus God moving the will, does not force itself: because it gives him his proper inclination." The Westminster Confession says: "God ordereth events "to fall out according to the nature of second causes, either necessarily, freely, or contingently (chapt. V. sect. 2). (4) What have we uncovered up to this point on the Doctrine of Concursus? That the efficiency of God  or the agency of God is not the same as to its relationship to all kinds of events. In other words: it is one thing to cooperate with material causes, and another thing to cooperate with "Free Agents." The efficiency of God operates in its relationship with "good acts" and in another way towards "bad acts." Further: this efficiency operates one way towards things in nature and in another way in Grace. (5) Divine Concursus is not inconsistent with the liberty of Free agents. If it did so then there is no such thing as "Free Agents" or we would not be able to discern the effects that could possible be due to "Free Agency" or if by the governing of God. We an admit to the certainty that God is the author of faith and repentance. They are His gifts and this fact is easily found in His Scriptures. We pray for these blessings which He promises and He always keeps His promises. Yet, there is nothing more certain from our consciousnesses that faith and repentance are our own free acts.There is not inconsistency with that to be moved from ourselves or to be moved by another. Turrettin states:"When providence does not concurs with the human will, or to force, compelled against the will, or is physically determined, dumb and blind as if it had without any judgment, but rationally, inflecting a way they will in becoming, as determinaet itself, as the proximate cause of their own actions judgment of reason , and spontaneous choice of the will; make no impression on it to bring our freedom, but rather to foster a friendly way."
     I have used the writings of several men from the Reformation era to give support that this Doctrine of Concursus has been discussed, written about and supported so that it is not a new thought arising out of neo-Bartinianism, or the liberal teachings of some churches that delve into the supernatural making man to accept that God is the First and the Only Cause and that man is only being used in some fashion, such as visions, special revelations, prophecies that are presented to people as if God had spoken to the one prophesying. There is one more division (6) that I will discuss in the next blog to bring light upon this subject and to deepen our understanding as to how God's Sovereignty and Providence does not remove our "Free Will or Agency." 

Praise the LORD
     of hosts, 
for the LORD is good
     for His mercy
endures forever.
                 Jeremiah 33:11b


God is Our Righteousness


Richard L. Crumb

The Doctrine Of Concursus Continued

And He said:

"Take heed that 

you not be

deceived.

For many will 

come in My 

name, saying,

'I am He,' and,

'The time has 

drawn near,'

therefore do not

go after them."

Luke 21:8

     Recently much deception occurred within the circle of some who call themselves "Christian." Widely promoted and believed by many that the world would come to an end on a specific date. It didn't! So now a new date has been set and much spiritualizing has been given to explain this failure of theirs. This deception brings upon true Christians ridicule and causes many to abhor the Christian religion. The above Scripture by Luke is addressing things that will occur to many professing true Christians, but we are not to be afraid even if brought before the magistrates (Luke 21:12) for as Jesus so aptly points out and give us confidence: "But it will turn out for you as an occasion for testimony. Therefore settle it in your hearts not to meditate beforehand what you will answer, for I will give you a mouth and wisdom which all your adversary will not be able to contradict or resist" (Luke 21: 13-15). Unfortunately many have misapplied this Scripture and believe that they do not need the Bible as their only sure word from God and teach and practice such mystical things; i.e., that God will reveal in their minds a revelation especially for them and this revelation is the wisdom of God. This interpretation is not what the Bible teaches us for we are to prepare to give answers and to divide the truth of God's word: "Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth" (2 Timothy 2:15). This blog on the Sovereignty of God and the Providence of God is one such study of the Word of God so that we do "rightly divide the word of God." It is not enough to know the "good" for we cannot be sure we know the "good" if we do not know both sides of an issue. True examination is to seek the truth and the truth can only be known by concluding what God's Word says to us and how that Word may have been misapplied or taught so that we do not fall into the snare of false teaching or even heresy. This being then said I shall continue to examine this Doctrine of Concursus. 
      Concursus is a Latin term that was explained in an earlier blog as to its definition. What is found in regards to concursus that it is represented in general as an influence of the omnipresent power of God. That God not only sustains His creatures, their properties and power, but that He excites each creature to act according to its nature. An example of this is given analogically in describing the effects of the sun. Sun rays effect wax in such a way as to melt the wax, yet, when these same sun rays are applied to clay, the clay hardens. Sun rays will cause seeds to germinate by causing the force needed for the seeds to germinate, but, the sun rays do not determine the nature of that action. Each creation has its own particular nature. This is what the Franciscans, Jesuits among the Romanists, and The Remonstrants among Protestants allow. At this point there is a division of thought as the Thomists and Dominicans that are among the Romanists as well, and the Augustinians theologians insist that this general concursus has besides all that is believed by the former theologians listed above, that there is also a previous, simultaneous, and determining factor that guides and determines the act. In this belief then this concourse of the first is to be found in the second causes, both as the cause and the effect. Furthermore, in this determination is to be referred to the first, and not to the second cause in every case. The Reformed theologians do not agree as Turrettin admits: 
"Certain concurrence of our men desire to advance so far as to good works of grace, but in others all think that is sufficient for simultaneous operation." Turrettin is speaking of previous concurrence and as to his explanation he says: 
"The action of God, by which move forward the principles into their causes and their influx, excites creatures, to act, and applies this to man rather than to that act. Through which God is the simultaneous action of the creature, in respect to its own entity, or substance produces creatures which together with the actions and the effect of flow is placed in one of them, but not in the creatures themselves."

     It is to be admitted that there is little difference between the two thoughts: 
"Because of the simultaneous concourse  there is nothing else than the previous concourse of continued."

This previous concursus then is called predetermining.
"This is also the name of predestination, or predestination is usually designated as God stirs and applies the second cause to act, and so antecedently for all the works of the creature, or creature than before by reason of the nature and working, and it moves really, and to act effectively in individual actions, so much so predestination can not work without this as a secondary cause, while the cause of the second placed in the compounded sense not that it is impossible to do the same to the cause of that from the first move forward. "

     Examining this is small sections and allowing time for you to think about what has been taught and as to how this teaching is applied to your own theology, I ask that you resist rushing to any conclusion until all the facts have been presented. This may seem a bit cumbersome but it will result in a sure foundation for your faith and a deep understanding of the Sovereignty of God, and how God acts Providentially. The next blog will discuss the assumptions of Concursus.

 

The LORD is

    is slow to anger

and great in power, 

     and will not 

at all acquit the

     wicked.

the LORD has His way.

               Nahum 1:3a 

 

God in Our midst Will Save

 

Richard L. Crumb 

Investigating The Church Father's Views On Concursus

When I consider

Your heavens,

the word of 

Your fingers,

the moon and the stars,

which You 

have ordained,

what is man

that You are

mindful of him,

and the son of man

that You visit Him?

Psalm 8:3-4

     The last blog was designed to develop your thinking on the matter of concursus as many of the Church Fathers in one way or another adopted a view on this matter that has become an influential principle. As a principle taught by the early Church Fathers then this principle applied in the Church has had influence upon people attending such Churches. Augustine, the Schoolmen, and the Thomists, and Dominicans who are associated with the Latin Church adopted this view. Furthermore, by Protestants, whether they be Lutheran, Reformed, or Remonstrants; that concursus was to be assumed as a philosophical axiom, that which all theological doctrines should be conformed. What was this theory, or axiom? That no second cause can act until acted upon and that nothing created can originate action. This I developed in the last blog by using the example of two balls in a vacuum, and the necessity of resistance. It was developed to such an extent that the balls cannot move without resistance and that resistance was the first cause of action. Furthermore, that resistance required a resistor and that resistor was God Himself empowering His creation.Mares, in his Collegium Theologicum, loc. iv. 29; Groningen, 1659, p. 42, b.; states: (my translation using Google translate); "In order as direct involvement is concerned, God not only gives the force of which it preserves and second causes of action, but also gives it motion and the same applies for it to act. Of the forerunner it is also said, for secondary causes do not move unless moved." Continuing to follow the early Church Fathers on this subject we shall examine; Francis Turretin (1623–1687; was a Swiss-Italian Protestant theologian. Turrettin is especially known as a zealous opponent of the of the Academey of Saumur (embodied by Moise Amyraut and called (Amyraldianism), as an earnest defender of the Calvinistic orthodoxy represented by the Synod of Dort, and as one of the authors of the Helvetic Consensus which defended the formulation of double predestination from the Synod of Dort and the verbal inspiration of the Bible. Turrettin states: 
"The first is the first mover in the cause of every action, therefore a secondary cause can not move, unless it be moved, nor act, except as the acts from the first; for otherwise it will be the principle of its movement, and thus was not more a secondary cause, but their first."

     Make no mistake here in regards to this axiom that in every effect there is an efficiency of two causes, the first and the second, and are to be considered as involving two operations. This would be admitting that there are two forces operating individually. To speak of the efficiency of concursus it is to be found that the first cause is in the second, and not merely with it; as would be when two horses are hitched to and pull a wagon. Johannes Andreas Quenstedt (1617-1688); in his Theologia, cap xiii. i. 15, edit, Leipzig, 1715, vol. i. p. 760; and in cap. xiii. 3, vol i. p. 782; states: 
"God "immediately flows into the action and the effect of the creature,  but the same effect is not from God alone, nor by only the creature, nor partly from God, and partly from the creation, but at the same time from the total efficiency of one and the same God and in creatures produced, by God, namely that the case is the universal and the first from the creation of the particular and to the second. "....." It is not a matter of fact the action of influx of other things are God's, another operation of the creature, but is one, and, indivisible action, both by both looking back they hang, by God to be the universal cause, from the creation of that particular."

     Not all theologians agree on every point on this subject; therefore, by taking it slowly, I will give their various viewpoints. But, not to overwhelm you with so much information and making it possible for you to absorb this information in order that you may examine and carefully come to your conclusions on this matter. We are not to just use our rationale to admit to only that which we can agree upon, rather we must decide upon all the information given, and allow Scripture to be our final and absolute guide. At this point, however, it is important to come to a knowledge of what the Church Fathers admitted and how that admission by them has affected the Church. This will be included in the following blogs. 

 

As I urged you

     when I went 

into Macedonia -- remain 

     in Ephesus that you

may charge some that

    they teach no other

doctrine.

                1 Timothy 1:3

 

 Now to Our King Eternal 

 

 Richard L. Crumb

An Examination Of The Doctrine of Concursus

I have heard of You

by the hearing

of the ear, 

(cf. Rom. 10:17).

But now my eye 

sees You. 

Therefore I abhor

myself,

and repent in

dust and ashes. 

Job 42:5-6

     To examine and come to an understanding, an understanding that deepens our faith it has been necessary to elucidate and instruct on the various views and theories advanced by learned men from times past and how those theories and viewpoints affect the Church today. Therefore, we must look at theory that for hundreds of years has been discussed in councils and synods. To understand anything, especially that with theological emphasis, we must know the definitions of terms. This term concursus is one such term. Further, there must be knowledge of the previous Church Fathers who discussed the various theories and align that thinking with what is known and taught and believed by the Church today. This will be done even though it is a bit tedious and at times philosophic. Stay with the teaching and follow its leading to what the Bible actually says, and how we are to understand the Sovereignty and Providential of God and its application to man. 

     First what is concursus? As a noun it means concurrence: An agreement in opinion; cooperation as of agents, circumstances, or events; simultaneous occurrence, coincidence. In religion it is the influx of divine causation upon secondary causes; especially after the fall. It is necessary to evaluate this Doctrine of Concursus in regards to the Sovereignty of God and His Providential governing of His creation and especially that of man and man's "Free Will." How do we reconcile that God is Sovereign and that He acts Providentially with that of man's "Free Will?" This question will be answered in the following blogs. 
     The Sovereignty of God and His being Providential may be explained in this manner, by using an example: Take two balls suspended in a vacuum; there is no time between the two balls and no motion for if there was motion then there would be time. No motion is possible when objects are inert for inertia causes objects to remain as they are unless influenced by some outside force. A plane moving at a certain speed loses its engine and immediately slows down  losing the speed obtained by the engine because of friction a force that causes the plane to slow down its speed unless falling from the sky and picking up speed by the means of another force; gravity, reaching the maximum speed that can be obtained by gravity. Force is nothing more than resistance, in other words, the objects have resistance against it therefore causing the balls to move. What is that resistance? Where did that resistance originate? There must be a first cause, causing the movement of the balls, if the balls ram the other then there is a second cause with an effect, but the second cause is to be found in the first cause, but the first cause did not cause the second cause directly, only supplied the power by which one or both of the balls moved. The first cause is to be found in the second cause. Both actions are simultaneous. Now, we have been using matter, matter that is not intelligent or have a free will, attributes, or any life, but its nature was acted upon by the first cause and the matter acted as its nature would allow. The same is true for man for our nature is not distorted by the first cause as the first cause with its power to act upon nature works within nature, therefore man, in this case, has second causes directly related to his nature. Up to this point I have used "First Cause" to be only that, "First Cause" and have not applied to it any intelligence. Yet, God is not unintelligent for in Him is all intelligence and man has within his nature intelligence as God as given to his nature that attribute of Himself, not to be a god; rather to have rationale and intelligence. God being omniscient, omnipresent, and omnipotent, who has a will and anything that God wills is determined and anything that is not of God's will is not determined. In other words, when God wills, that which He wills occurs, and if God does not will a thing to occur then it does not occur. God is the creator and is the producer of His will and directs His creation by decrees and ordination. In the Will of God, his economy, and dispensation, He causes all things to work out for the good, that is, according to His will. God does not author evil just to work out His will, rather He will take what the second causes do, that is according to their nature, and uses it for good, to further His will (See, the story of Joseph; Gen. 50). 
     I have taken time to review and study this subject and will now in the next blog illuminate theories that some men of the Christian religion applied to this Doctrine. Then a final conclusion to the matter. As was mentioned, this is long and at times may seem convoluted but keep following the arguments and take time to think upon the matter. Why? Because our beliefs determine our religion and our religion determines our character, our character determines how we act. Our actions must conform to Scripture. That is the goal. To learn the will of God and conform our lives to His Will.


All Your works 
     shall praise You,
O LORD, and Your
    saints shall bless
You.
              Psalm 145:10


Praise the LORD!


Richard L. Crumb

The Fallacy Of Preestablihed Harmony

All the ends

of the world

shall remember 

and turn to 

the LORD,

and all the families

of the nations

shall worship before You.

 For the kingdom 

is the LORD'S

and He rules 

over the nations.

Psalm 22:27-28

     Man in search for answers far too often search in vain, only to be left with more questions than answers. Why? Because they search from their own predetermination and presuppositions; God is not to be found in their search or to be left out as a possible cause rendering God to be either non-existent or to be far removed from the exercises of man. He established the physical laws and then, in a sense, sat back and allowed events to happen by some chance. Then there are those men who do just the opposite for they claim that God controls all actions by His Will denying second causes. This claim makes God the responsible agent in all matters and man is to be made as if he were a puppet carrying out the will of God, and not by any will of himself. Those who hold to this theory as do many philosophers, and some theologians assume that one substance cannot act upon another substance of a different kind. Further, they claim, that which is extended cannot act upon that which is not extended, matter cannot act on mind, and mind cannot act upon matter. Upon examination on this theory we find that there are certain facts which we cannot avoid; i.e., when we see material objects there are certain sense perceptions that are aroused and those perceptions act upon the mind. It must be concluded then that matter can act upon the mind. If the mind is acted upon then there are certain causes upon the body; i.e., we can control our voluntary muscles, and that action is determined by the mind which has been, at least at times, affected by matter. Do not be confused by this argument; I do not hold to the theory of preestablished harmony as did Gottfried Wilhelm Leibnitz (1646-1716)."[T]he appropriate nature of each substance brings it about that what happens to one corresponds to what happens to all the others, without, however, their acting upon one another directly." (Discourse on Metaphysics, XIV) A dropped glass shatters because it "knows" it has hit the ground, and not because the impact with the ground "compels" the glass to split." This theory holds claims that God created two worlds, one of matter, the other of mind with each world having its own nature and its own principle of activity. Those worlds are independent of each other. Any change in matter or of our bodies is due to the nature within matter and within the body according to their preestablished mindset. Things would act with or without one or the other being present, action would always be the same from the mindset of the nature of either matter or body. Therefore, all the varying states of the human mind, its sensations, perceptions, and volitions are determined from within and not from the world outside of the body, matter to them cannot affect the body, the mind, and is independent. Yet these two world are said to coexist and are made to act in harmony. This preestablished harmony is caused by the arrangement of God. In other words; divinely ordered. Those philosophists and theologians holding to this theory summarize that all volitions were predetermined to happen at a certain time; i.e., an arm would move at this certain time as was predetermined by God for it to do so; this act by God was established from eternity. What if there was no arm to move? Volition stands and whether there is an arm or not; it would have moved if it did exist. What if volition had never been formed? The arm would have moved anyway as it was preestablished harmony which takes precedence over all actions. In other words; two events concur as immediate antecedent and consequent; but volition stands in no causal relation to the motion. 
     This theory is another attempt to destroy the fact that there are second causes. Once again God is the author of all things, whether they be good or evil. Man is not responsible, God is responsible, for man would not have acted in such a way if God had not preestablished the action in harmony with both worlds; matter, and mind. When this theory is preached in any form then man adheres to a belief that God causes all things but this is not Scriptural as it denies all responsibility towards man and places that responsibility upon God: And Jesus answered and said to them, 'Do you suppose that these Galileans were worse sinners than all other Galileans, because they suffered such things? I tell you, no; but unless you repent you will all likewise perish. Or those eighteen men on whom the tower in Siloam fell and killed them, do you think that they were worse sinners than all other men who dwelt in Jerusalem? I tell you, no; bu unless you repent you will all likewise perish" (Luke 13:2-5). Build a bad tower using poor wood; stand under it and when it falls upon you it was not preestablished that it would happen by means in some harmony, rather it was due to second causes, caused by the one using poor wood and standing under it with no regard for the poor construction; therefore when the tower fell it was due to man and not some hypothetical consideration that God established this event. Yet, the Bible teaches us that God will use all things, even those bad things, and make them become part of the good that He will to occur, and that Will is that some men will be saved and others not saved, that He will have a holy people for His name and will by His Providence caused that to happen without denying the role that man plays in events. 
     So, how does all this occur; second causes? This is the next blog which is designed to answer those questions aiding us to deepen our faith in our Sovereign and Providential God.


Therefore, having been
     jeustifed by faith,
we have peace with
     God through our
Lord Jesus Christ,
     through whom also 
we have access by 
     faith into this grace
in which we stand, and
     rejoice in hope 
of the glory of God.
                     Romans 5:1-2


Know This We Are The Children Of God


Richard L. Crumb

Examining The Doctrine Of The Efficiency Of The Mind

And now the LORD says,

Who formed Me 

from the womb

to be His Servant,

to bring Jacob 

back to Him,

so that Israel is 

gathered to Him

(For I shall be

glorious in the eyes

of the LORD,

and My God shall be 

My Strength)

Isaiah 49:5

     Isaiah writes the inspired words of God to the people of Israel, and this writing has been held complete, lacking nothing, for all people to read especially those of Spiritual Israel, the Church of God, the called out ones, those chosen before the foundation of the world. Jesus is the Servant of God and is the means for God to accomplish His purpose to have a holy people living for an eternity with Him and all that He plans for those people. Yet, so many people, even in the circles of theologians have views and theories that are opposed to the Scriptures and must be acknowledged for what they are and from that knowledge be able to defend the faith. This ideology, and theology that man is endowed with the power to produce effects is absolutely true, this I would agree with as we have a rational mind. Some theologians and philosophers theorize that there are no such things as physical forces outside of God, the ever operating will of God, therefore, the our mind is apart, (separate yet controlled by God), from the the mind that created it, and furthermore there is no efficiency in the universe unless God in His continued Providence puts forth that efficiency. It is true that cause has the power to produce effects. The one doing the causing is the one doing the effects. Man has the power to cause, therefore it is man producing the effects. It is not to be assumed that God does not by His Providence control all effects, but God is not the author of all causes. God may decree a certain event or cause, but a decree is not the cause. If God decreed, which He did, that death would come to Adam, and all his progeny if he sinned, and he did sin, was not caused by God, rather by Adam's own nature, the ability to choose right from wrong. It was the cause of Adam that death entered God's creation. God is not the author of death or of evil. Causation of man is due to his consciousness of efficiency. Carefully I tread at this point so that you do not mistake what is being said; The mind is not all that there is and is the only thing that exists and is the only causation of events in the universe, this is not true. An example will aid: Our mind is a cause, every sentient individual would admit to that fact, it is to be found in our experiences. but because the mind is a cause does not give proof that electricity may not be a cause. 

     Why, and how, do I come to that conclusion that there are different causes? Are we not conscious of efficiency, the power to produce effects? Yes! When we exercise this power to produce effects our intuition rises to the occasion and gives credence to the fact that every effect must have an appropriate cause. The law of reason when applied to the various effects of different kinds refer to the fact that there are different causes of different kinds. Man will and does assume that physical causes account for physical effects. Why then do some philosophers and some theologians choose to ignore the reality of cause and effect and admit only that God is the sole cause of all events? First and foremost, it is a way of escape from those difficulties of life and the most difficult question of God's relation to the world. Devoted men of God have had difficulty with this question(s), such as, what is matter, and what is force; they attempt then to merge these questions into God. It is unthinkable that the Sovereign God, the Good God, has in His Will that certain things are permitted and are according to His decrees. Remember this fact, not all things are done according to God's pleasure even if His patience exists and is in control of all things, sin is not His permission. We are sinful, totally depraved, and we cause effects that are not in harmony with His will, but God did not cause us to do that which is displeasing to Him, we cause, and there are effects; God will take all effects, no matter the cause, and work out His will and purpose without usurping our nature. God is not the only agent in the universe, there are angels, demons, and Satan; further, there is us. By the very constitution of our nature, which we cannot altar, we can observe the universe and believe in its reality, that there are forces within this universe, even if we cannot understand such forces, as we cannot understand the mind of God and how He through His Providence, acts upon and controls such forces, for His purpose and our good, yet we know and we attribute that Sovereign Providence to God. 

     Lastly, to admit that there is only efficiency in the mind is to admit that the only Mind, that creator of the mind, is God, making God then the author and cause of all effects. We can conveniently leave our responsibility at the foot of God. Whatever causes and effects that we produce are only due from the efficiency of God working through us. How nice, that is, we can do what we want, what we desire, and blame God for all that occurs, both the good and the wrong. We shout, God made me do this, or that Satan made me do that, and you have no control over those causes and effects, therefore, it is not you doing either good or bad, it is those other forces. Go about your life, leave God out of the picture, that is that He gave to man the ability to make decisions even in their Total Depravity. The only decision that man cannot make from Himself is salvation. That is the work of God, that is the Biblical position, and man has not the power to choose God unless God draws him and enable him. If you are drawn to God, enabled by God you will know it for all that you do in life is from the knowledge of Him and the power of the Holy Spirit operating in you. Lean on Him, not on your own understanding in regards to salvation, but do not remove your responsibility that man has been given in regards to everyday events, you are the cause of the effects that occur. When those causes of effects that are sinful, repent, turn around, God is faithful to forgive true repentance. It is this Sovereign God who is Love, and that Love was shown to us in the Person of Jesus Christ. True children, chosen by God become devoted to Jesus Christ. Their lives change for the better as they become sanctified in this life. Do not follow those false philosophers, and those false teachers and pastors who admit only that God is the cause of all effects. That false teaching will lead to lives that are not in harmony with Scripture and the will of God.

The LORD was ready 

    to save me;

therefore we will sing

     my songs with stringed

instruments all the days 

    of our life, in the 

house of the LORD.

                       Isaiah 38:20; cf. Psalm 23:6

Delight In Him

Richard L. Crumb

 

Objections To The Doctrine Of Dependence

LORD, You have been 

our dwelling place

in all generations.

Before the mountains

were brought forth,

Or ever You

had formed the 

earth and the world,

even from everlasting

to everlasting,

You are God.

Psalm 90:1

     Systematically we have examined the Doctrine of Sovereignty of God in order to attempt to understand God and His dispensation, His economy towards that which He created. To aid us in our understanding we must know both sides of the issue and this we are doing so that the truth of the matter becomes clear and plain. This investigation is time consuming and it is easy to get tired and discouraged; don't let this happen we are ambassadors of Christ and we have the message of eternal life for all that God has chosen. Who they are? We don't know! Our job is not to know but to preach the word of God: "How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher" (Romans 10:14). Many have used this excused and acquiesced to a popular belief that the "preacher" is the pastor. It is true he is "the" preacher, and the pastor, but, Paul is addressing the Roman Christians that they should become the "preachers," it is they who are the "ambassadors" (2 Corinthians 5:20). We must be prepared to give an answer to every one that asks: "For we do not commend ourselves again to you, but give you opportunity to boast on our behalf, that you many have an answer for those who boast in appearance and not in heart" (2 Corinthians 5:12). Therefore, I shall continued to examine and answer those who boast in appearance, an appearance of truth, hypocrisy, that is a mask of an actor for they act not of a pure heart filled with the Holy Spirit directing their thinking and lives, rather that they are not pure in heart and are being led by the power of Satan and they own sinful precondition. 
     I reject this doctrine on several points; first, because it denies the existence of second causes, both in the material world and the spiritual world. Further, it refers all action in those worlds to God, and to God alone, or for some in some limited ways He acquiesces His power in some degree to allow man to choose things for himself, but as for the whole of the matter it is only God who causes all exercises of action, and will of man. For God to be the only source for causes is at best an arbitrary assumption. Those holding fast to this Doctrine of Dependence make God to be "a priori" (This I would have no objection to and neither should you), but, they go farther and reject everything that is consistent with this idea. Shall we deny the Sovereignty of God, allowing Him to do as we would like Him to do? That is, to say that God in some way limits Himself, an idea promoted to those holding in tight grip the Armininian doctrine, so that He will not or limits Himself in some way, so that He does not create creatures capable of originating action. The Doctrine of Dependence adheres to the idea creatures derive all their power form God, and are subject to His control in all their exercises. They being subject to His control in all their exercises removes from the responsibility for their actions in toto; but in their day to day morality they will admit to their responsibility. This Doctrine contradicts the consciousness of every man. We know that we are free agents, and free agency is the power of self-determination. Man can and does originate their own acts. Yes, we can be and are subject to the influence of Satan, and of God, they speak to our souls, but we originate from our own minds our actions whether they be righteous or sinful: "But each one is tempted when he is drawn away by his own desires and enticed" (James 1:14). We can be drawn away by our own desires and we must if we are to call ourselves Christian and be followers of Jesus Christ be convicted that we are responsible for our exercises of our free-will. This law must be believed for it is found to be true in our consciousness, in our nature that we have imbedded that there is a God and that God is Sovereign and that God in His Love and Mercy gave us the ability to decide one way or the other. These decisions are not speaking of salvation, for salvation comes by faith, and as Totally Depraved individuals we will not choose God even with all the power of free-will. The Bible is clear on that fact, although in the Churches today it is taught that man can choose God by some means of faith. How? It is impossible for faith is a free gift of God and to whomever He gives it, they can by that power, the power of the faith given to them choose God, and Jesus Christ to be Sovereign in their lives and to give salvation from their sins from which they have no means to pay, the debt of sin. We are speaking of everyday decisions, those that both the saved and unsaved make, both moral and immoral, even the mundane things of life. To those men and women who deny free-will to man are to be found deluded as this theory is so contrary to common sense, the universal conviction of man. This delusion can be illustrated thusly; see a tree? Can you see that tree in your mind? If you believe that God placed that image in your mind is a mistake. God did not immediately placed in your mind this impression of a tree, or when we move about that it is God that moves us, or when we think that it is God creating the thought. 
     How often do those in Churches, believers who give credence to God for everything that happens to them as though it all is caused by God. How convenient! To those people there is a devil behind every bush just waiting to sidetrack you from God. There is a devil, Satan, there are those demons, but they are not omnipresent, further to hold that all is do to Satan, yes, from the beginning, Adam sinned causing mankind to be the progeny of his sin, and that sin was caused by Adam, but Adam sinned from his own heart and from his own desires. Satan influenced, Adam succumbed. Adam was responsible, and as our federal head he passed his irresponsible action to all his seed. To follow this Doctrine of Dependence will eventually lead a person to idealism and pantheism, those theologies, and ideologies that are inconsistent with all liberty, and responsibility, and destroys the possibility of moral distinctions. 
     God does and will give us what we need, our faith, and we ask in faith for God to give to us those needs to directs us in our paths, but it is up to us to follow that guidance, it is up to us to ask in accordance to His will. Do not be just a hearer of the Word, be a doer of the word: "But be doers of the word, and not hearers only, deceiving yourselves" (James 1:22). Who is doing the deceiving? You, me; therefore, be obedient, follow the Law of God, allow Him to work out all things according to His Providence, allow Him to Sovereign, and remember, that we all must do, we are responsible for all that God has given to us, both materially, and spiritually. 


God resists, the proud,
     But gives grace
to the humble.
                      James 4:6b


May You Have Grace and Mercy


Richard L. Crumb

Therories Exalting Entire Dependence On God---Continured

Know that the 

LORD

He is God;

It is He who

has made us, and

not we ourselves,

We are His people

and the sheep

of His pasture.

Psalm 100:2

     Continuing to evaluate and examine those doctrines that advance the idea that all the universe is dependent upon God; removing second causes. All is God, all that happens is due to God exercising His power, man has little to do or nothing to do with the events in their life. I wrote of past theologians that are noted to be influential in the Christian religion and how many of those men taught and believed that God is all, and any event that seems as though, it be a second causes, is because ordered it has been that way. I wrote as to the imputation into the church this idea and and several questions that are to be answered; but first, you must know what is being taught. John Calvin, a reformer that has had much influence upon Protestantism did not go as far as other church men did, he admits that matter has its own properties, that matter within its properties has a cause and effect, a second cause derived from its matter, that there are second causes that are a real efficiency. Society as a whole, and individuals separately, are affected by the ideologies, philosophies, and without knowing, that they are affected by such men holding various philosophical views, such ideologies, as fully dependent upon God as taught, do what they do without knowing why they do what they do. Some just don't care; leave them alone they may say, I like the way I live. That attitude may last for awhile but as time goes on and life has made several turns that are distasteful you may begin to wonder how did all this happen? One man who in the seventeenth century, who had a major impact upon education, society as a whole and even infected some churches was: Rene Descartes who reinforced an ancient Grecian philosophy found in Plato and Aristotle; that the human mind or soul could not be identified with the physical body; he gave a name to this philosophy or idea: dualism. Descartes famous saying: "I reflect therefore I am" held that the immaterial mind and the material body are two completely different types of substance and that they interact with each other; the mind and the soul were indivisible. This ideology, or philosophy, merged second causes into the first cause leading the way to idealism and pantheism. Both 'ism's' are opposed to the God of the Bible.Some men such as Nicholas Malebranche (1638-1715), a philosopher and theologian of the Oratory of St. Philip Neri; was a major French philosopher who followed Descartes and developed them to bring them more in line with standard Roman Catholic orthodox belief. He admitted that on the testimony of the Scriptures that God created the heavens and the earth and that the external world has a real existence. Then he denied that this external world and all the creation could produce any effects, or that the soul could in any way act upon matter. He admits that we see all things in God. In other words, when we perceive anything out of ourselves, these perceptions are not due to the impression made by the external objects, but to the immediate agency of God. Therefore, any activity of our minds is only a form of the activity of God. This system is only avowed idealism because all evidence of the existence of an external world was destroyed and his philosophy that he was advancing; was only Spinoza's pantheism; it must be simply admitted it is Cartesianism. From such men the church, not only the Catholic church, has been invaded with such thinking and teaching affecting the lives of those who desire to live Christian lives and know what and who God is, the doctrines of the Bible. The devout Reformed theologians desired to thwart all forms of Pelagian and semi-Pelagian doctrine went to far teaching that the dependence of creatures upon the Creator supersedes all efficiency of second causes. It was stated: "The of absolute dependence of the existence and course of the world permits has no other cause than the divine, so that intermediate causes are only his instruments and organs, it through their totality as through all the various intermediate causes solely through acting as the Cause, This is he very different the the presence of the gods or at least the essential virtue of the divine, which is the Being of all being, the movement of all movement of all movements." Men such Albert Schweizer and Schleirmacher, held to this doctrine, but this is not the doctrine of the Reformed theologians and is plainly known from all their teachings especially the doctrine of concursus, that is concurrence, which means to be acting together in combined action or effort. Albert Schweizer would only admit in opposition to this doctrine as he held that no creature can act, that is dependence upon God is absolute and all power that is manifested is the power of God, this leads to continued creation, a teaching that I refuted in an earlier blog. Furthermore, this teaching leads to the doctrine of occasional causes that second causes have no real efficiency, they are only God occasional power manifested in such a way in the world. It is only an instrument that God uses. It has been taught that God is unable to create independent agents because the world would be independent of God. Further that God would have endowed them with divinity. Therefore, since men are dependent agents, all their motions, exercises, or actions must originate in divine efficiency. This teaching teaches that God creates all the volitions of the soul, and effects and by his Almighty power causes all changes in the material world.
     From this overview of this doctrine that only God is effectual in the events, actions, the motions, of this universe and the effect that this doctrine has infected the church with such ideas, therefore the next blog by necessity must present the objections to this Doctrine of Dependence. This important Doctrine has affected people of all races as it has been taught by missionaries, pastors and educators leading people to believe that God is responsible for every action. Furthermore our worship of God is tainted by this Doctrine as it makes God the author of all that happens, both good and bad. It will be important to understand the objections. 

The words of the
    LORD are pure
words, like silver 
    tried in a furnace
of earth,
    purified seven times.
                Psalm 12:6


Draw Near to God and Hear Him


Richard L. Crumb