At the end of Norman Geisler’s book Creating God in the Image of Man?, he lists “12 objections to a finite God”. It will be shown that Geisler focuses on extra-Biblical arguments and ignores the witness of the Bible when formulating his objections. This post will discuss the first 4:
1. How can a finite (limited) God achieve a better world? The fixity of physical laws and the persistence of evil over the thousands of years of human history argues against this kind of God ever achieving a better world than the present one.
Answer. If God wanted to create a better world, certainly He is capable enough to achieve it. In Genesis 6, we see God completing a global reset. This is just one of the countless avenues open to God. God has legions of angels, some of which can kill countless people by themselves. In Revelation 9:16, 4 angels kill a third of mankind. In 2 Kings 19:35, one angel kills 185,000 people overnight. In addition to this global reset and the amazing power of angels, God has available to Him countless other options that are not readily apparent to myself (and obviously not Geisler). For Geisler to consider this a real question, he is investing absolutely zero integrity in representing that which he wants to critique.
2. Given his limitations, why did this finite God who could not overcome evil engage in such a wasteful attempt as this world?
Who says this “attempt” was wasteful. In James 2:23, Abraham is represented as a “friend of God”. If God’s goal was a relationship, it was at least achieved through Abraham if not countless other individuals in history. What Geisler avoids at all costs in Genesis 6, wherein God entertains the idea of killing all mankind due to unforeseen wickedness. After the flood, God resolves to never again destroy all of mankind, and God’s reason is the exact same reason that God destroyed man in the first place “that man’s heart was evil from his youth”. This is God changing His tolerances and what He expects out of humankind. Compare:
Gen 6:5 Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually.
Gen 6:6 And the LORD was sorry that He had made man on the earth, and He was grieved in His heart.
Gen 8:21 And the LORD smelled a soothing aroma. Then the LORD said in His heart, “I will never again curse the ground for man’s sake, although the imagination of man’s heart is evil from his youth; nor will I again destroy every living thing as I have done.
This does not make sense in light of what Geisler would have the reader believe about God. Only in light of an Open God does this make sense.
3. How can evil be absorbed into the nature of God? Isn’t this strange, dualistic combination of good and evil in God inherently incoherent?
This is an inherently incoherent question. What evil is being “absorbed” into the “nature” of God? What does “absorbed” mean as used? What would be wrong about “absorbing” evil, in the first place? Because theologians go down black holes with their incoherent theology, questions like these are the output.
4. How can a finite God accomplish a better world by way of the cooperation of human beings when the vast majority of them seem almost totally unaware of his purposes?
God, in the Bible, tries several routes. God in Genesis begins by reaching out to all mankind. God walks and talks with Adam. But things go awry. God then ties a global reset in Genesis 6, but still that does not seem to work. God then chooses one man through whom God would bless the nations (Gen 18:18). But that also fails. In Romans 9, Paul describes the graphing in of the Gentiles to “provoke the Jews the jealousy”. In short, Geisler rejects the Bible witness of God’s various attempts (mostly failed) to cooperate with human beings. But God is innovative and continually strives to reach out and find new opportunities to cooperate. After all:
We work all things together with God, after the console of His will.