Kartaiev V. Open theism: critical analysis

This dissertation provides a critical analysis of the methodological, philosophical and hermeneutic aspects of open theism as a conceptual model of providence. Open theism is a revision of the classical model of God's providence. Basic open theism affirms, in a broad sense, classical theism, the incompatibility of causal and providential openness with epistemic certainty and closedness of the future, as well as epistemic openness even for the omniscient God. Open theism sits on a continuum between Arminianism and process theology in terms of the degree of God’s providential control of the universe. It has been proven that despite significant modification, open theism can be called part of the theological family of Arminianism. At the same time, fundamental disagreements prevent the identification of open theism with process theology. It is shown that open theism is in essence a God-centered model. Divine life is social life. Open theism tries to correct, and if necessary, eliminate all elements of the providence model that contradicts love. It was discovered that of the three versions of open theism, only one falls within the confines of Christian orthodoxy. This is a version that denies the existence of the truth about future events (alethic openness) on the basis of causal, providential and ontic openness of the future. The hermeneutic approach of Greg Boyd is analyzed, and it is found that Boyd applies the so-called literal hermeneutics. Passages that assert the openness of God should be understood in their natural sense, unless this meaning is meaningless, and the passages are not situated in the poetic corpus of biblical literature. The hermeneutic approach of John Sanders is analyzed, and it is found that Sanders uses the achievements of cognitive linguistics to interpret the Scripture. Embodied hermeneutics, exploration of conceptual metaphors and culture lead Sanders to the conclusion that open theism is a perfectly justified reading of Scripture.