WikiPortallus: Divine providence

In theology, Divine Providence, or simply Providence, is the sovereignty, superintendence, or agency of God over events in people's lives and throughout history.

Etymology

This word comes from Latin providentia "foresight, prudence", from pro- "ahead" + videre "to see". The current meaning of the word (Divine Providence) derives from the sense "knowledge of the future" or omniscience, which is the privilege of God. The initial meaning of providere remains in 'to provide' = "to take precautionary measures".

Reformed theology

This term is an integral part of John Calvin's theological framework known as Calvinism, which emphasizes the depravity of man and the complete sovereignty of God. God's plan for the world and every soul that he has created is guided by his will, or providence. According to Calvin, the idea that man has a free will and is able to make choices independently of what God has already determined is based on our limited understanding of God's perfection and the delusion that God's purposes can be circumvented. In this mode of thought, providence is related to predestination.

The idea of providence as a central issue of piety was further developed by many of Calvin's followers, such as the English Puritans. In modern times, this concept remains prominent among many Protestant denominations that identify with Calvinism, the Reformed churches.

Lutheran theology

In Lutheran theology, Divine Providence refers to God's preservation of creation, God's cooperation with everything that happens, and God's guiding of the universe.^[1]

According to Martin Luther, Divine Providence began when God created the world with everything needed for human life, including both physical things and natural laws. ^[2]. In Luther's Small Catechism, the explanation of the first article of the Apostle's Creed declares that everything people have that is good is given and preserved by God, either directly or through other people or things ^[3]. Of the services others provide us through family, government, and work, he writes, "we receive these blessings not from them, but, through them, from God."^[4] Since God uses everyone's useful tasks for good, people should look not down upon some useful vocations as being less worthy than others. Instead people should honor others, no matter how lowly, as being the means God uses to work in the world.^[5]

Lutherans hold that while God cooperates with both good and evil deeds, he does so only inasmuch as they are deeds, not with the evil in them. God concurs with an act's effect, but does not cooperate in the corruption of an act or the evil of its effect^[6].

Lutherans believe everything exists for the sake of the Christian Church, and that God guides everything for its welfare and growth^[7].

Catholic theology

St. Augustine of Hippo is perhaps most famously associated with the doctrine of Divine Providence in the Latin West. However, Christian teaching on providence in the high Middle Ages was most fully developed by St. Thomas Aquinas in Summa Theologica. Providence, as care exercised by the Supreme Being over the universe, His foresight and care for its future is extensively developed and explained by Thomas Aquinas and modern thomists. One of the studies by foremost modern thomist, Dominican father Reginald Garrigou-Lagrange entitled "Providence. God's loving care for man and the need for confidence in Almighty God." (published first in 1932) presents and solves in the light of Catholic doctrine the most difficult issues as related to providence. In the subsequent generation, Catholic theologians such as Henri de Lubac and Hans urs von Balthasar developed the doctrine in ways which emphasized its biblical and Augustinian origins in Catholic thought.

Swedenborgian theology

Divine Providence is also a book (see external links), published by Emanuel Swedenborg in 1764, which describes his systematic theology regarding providence, free will, theodicy, and other related topics. Both meanings of the word providence described above ('foresight' and 'to provide') are applicable in the theology defined in Swedenborg's writings in that providence encompasses understanding, intent and action. Divine Providence relative to man is 'foresight', and relative to the Lord is 'providence'^[8]. Swedenborg proposes that one law of Divine Providence is that man should act from freedom according to reason, and that man is regenerated according to the faculties of rationality and liberty^[9].

In deistic thought

Since deism does not have dogma, individual deists are free to believe in Providence or to not, whichever they consider more reasonable. Many do believe that God's plan has carefully provided for humanity.

In Jewish thought

Divine providence (Hebrew השגחה פרטית Hasgochoh Protis / Hasgachah Pratit lit. [Divine] supervision of the individual) is discussed throughout Rabbinic literature, and in particular by the classical Jewish philosophers. The discussion brings into consideration the Jewish understanding of nature, and its reciprocal, the miraculous. This analysis thus underpins much of Orthodox Judaism's world view, particularly as regards questions of interaction with the natural world.

Classical Jewish philosophy

Divine providence is discussed by all of the major thinkers, but its extent and nature is a matter of dispute ^[10]. There are, broadly, two views, differing largely as to the frequency with which God intervenes in the natural order. The first view admits a frequency of miracles. Here there is a stability of the natural order which nevertheless allows for the interference of God in the regulation of human events, or even in disturbing the natural order on occasion. The second, rationalist view does not deny the occurrence of miracles, but attempts to limit it, and will rationalize the numerous miraculous events related in the Bible and bring them within the sphere of the natural order.

Nachmanides

The teachings of Nachmanides ("Ramban") are largely representative of the first view. He holds that the Creator endowed the universe with physical properties, and sustains the natural order, and that any act of providence involves, by definition, an intrusion into the laws of nature. In the absence of providential interference, cause and effect governs the affairs of the universe. In Ramban's view, reward and punishment — as well as guidance of the fate of Israel — are the typical expressions of such providence (see Ramban: Torat Hashem Temimah). In this sense there is no difference between God causing it to rain (as a reward) and His separating the waters of the Red Sea. Both are the result of Divine intervention.

All events (natural or providential) are the result of the direct will of God, and, as such, the seemingly natural order of the world is an illusion. At the same time, any (obvious) breach in the chain of causality involves a "compromise” in the default cause and effect nature of the universe — providence is thus exercised sparingly, and in a "seemingly natural" manner (Genesis 6:19 ad loc). Thus, whereas the fate of the Jews as a nation is guided by providence, individuals do not enjoy the same providential relationship with the Almighty. Only the righteous and the wicked can expect providential treatment. The fate of more “average” individuals is primarily guided by natural law (Deuteronomy 11:13 ad loc).

Maimonides

Maimonides ("Rambam") is representative of the rationalist school. He holds that the pattern of nature is basically immutable ^[11]. “This Universe remains perpetually with the same properties with which the Creator has endowed it… none of these will ever be changed except by way of miracle in some individual instances….” (Guide 2:29). This notwithstanding, Maimonides believes that God rewards and punishes appropriately.

To some extent, Rambam reconciles the two views by defining providence as an essentially natural process. Here individual providence depends on the development of the human mind: that is, the more a man develops his mind the more he is subject to the providence of God. Providence is, in fact, a function of intellectual and spiritual activity: it is the activity, not the person that merits providence. "Divine Providence is connected with Divine intellectual influence, and the same beings which are benefited by the latter so as to become intellectual, and to comprehend things comprehensible to rational beings, are also under the control of Divine Providence, which examines all their deeds in order to reward or punish them." (Guide 3:17). ^[12]

Further, by defining Providence as function of human activity, Maimonides avoids the problem of how God can be affected by events on Earth, lessening any implication of change within God and the resultant implication of a lack of perfection. ^[13]; see Divine simplicity. Maimonides, relatedly, views "reward and punishment" as manifesting in the World to Come as opposed to in this world (see Talmud, Kiddushin 39b; Pirkei Avot 2:16) — he therefore defines Divine providence as that which facilitates intellectual attainment as opposed to as an instrument of reward and punishment.

Contemporary Orthodox thought

From a religious point of view, the extent to which nature is fixed, and to which God intervenes in human affairs, will have very strong implications as to what level, and kind, of interaction with the natural world are appropriate. The question of Divine providence thus remains relevant in (Orthodox) Jewish thought. In fact, both of the above approaches continue to influence contemporary Orthodox Judaism. In general, Nachmanides' view is influential in Haredi Judaism, while Maimonides' view — in addition to Nachmanides' — underpins much of Modern Orthodox thought. The difference between the two approaches manifests particularly in the importance assigned to, and attitudes toward, three areas:

Haredi Judaism

The view of Rabbi Eliyahu Eliezer Dessler is representative of the Haredi approach. To generalise, Rabbi Dessler ^[14] (along with the Chazon Ish) teaches that given the illusory "nature of nature", each individual must find their appropriate balance between personal effort (hishtadlus / hishtadlut השתדלות) and trust (bitochon / bitachon ביטחון). "Rav Dessler", relatedly, often repeated the idea that every object and circumstance in the material world should be viewed as a means of serving Hashem (God) ^[15].

Modern Orthodox Judaism

Rabbi Joseph Soloveitchik — probably Modern Orthodoxy’s most influential theologian — echoes Maimonides’ teaching. He writes that “the fundamental of providence is… transformed into a concrete commandment, an obligation incumbent upon man. Man is obliged to broaden the scope and strengthen the intensity of the individual providence that watches over him. Everything is dependent on him; it is all in his hands”. (Halakhic Man, p. 128)

Divine providence

Contents