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Reformed Dogmatics, Vol. 2
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Chapter 5: God’s Communicable Attributes (weeks 12-16)
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Middle knowledge refers to the conditional future. It is not concerned with events that are merely possible but will never occur, nor in events that are certain to happen because of God's immutable decrees; rather, it addresses the possible events that may or may not happen (conditional events). According to this theory, free agents (human beings) are able to make free and independent decisions, and even act contrary to external influences which are brought upon them. There are countless possibilities that can unfold from day-to-day events. As a result, God must (absurdly) "learn from the world" as to whether certain contingent events will actually happen at all (p. 199). God must therefore respond to the many contingent events that humans freely choose.
Middle knowledge teaches (in contrast to the Augustinian and Reformed view) that "things do not happen because God knows them, but God foreknows them because they are going to happen" (p. 201). As a direct implication "God… becomes dependent on the world, derives knowledge from the world that he did not have and could not obtain from himself, and hence, in his knowledge, ceases to be one, simple, and independent—that is, God… The creature is now creator, autonomous, sovereign; the entire history of the world is taken out of God's controlling hands and placed into human hands. First, humans decide; then God responds with a plan that corresponds to that decision" (p. 201). To this, Bavinck poignantly asks, "And of what value is a government whose chief executive [God] is the slave of his own subordinates?" (p. 201). In an attempt to preserve human free will, God is robbed of His sovereignty, omnipotence, omniscience, and glory. It assumes that the free acts of men are not under his control (Hodge, Charles. Systematic Theology / Volume 1: Theology. [Peabody, Mass.]: Hendrickson, 1999. p. 400). The theory of middle knowledge must therefore be thoroughly rejected (p. 202).
3.4. God's Wisdom: Wisdom and knowledge are intimately related, yet distinct. Wisdom is practical and goal-oriented. All of God's works declare His wisdom: in the creation of the world, the establishment of Israel, the cross, the church, and His providence over creation and particularly His dealings with His people. Augustine noted that "All things were created by reason, for he made nothing unwittingly" (p. 205). "God does not work without thinking, but is guided in all his works by wisdom, by his ideas" (p. 206).
Just as how God's attribute of knowledge is analogously present in humans (in a weak, dim, and finite way), His wisdom is likewise communicated to us too. True wisdom comes from God. It is "not the product of the human intellect but rooted in the fear of the Lord and consists in the moral discipline that conforms to the law of the Lord and manifests itself in a moral life (Deut. 4:6-8; Ps. 19:7; 111:10; Job 28:28; Prov. 1:7; 9:10) (p. 203). By conforming to God's law and likeness, we also become wise.
Side Note: The fear of the LORD is the beginning of wisdom (Ps. 111:10; Prov. 9:10). Compare this with Adam's fall (cf. Prov. 16:6). Adam tried to pursue wisdom and knowledge apart from God, and thus committed the most foolish act in his rebellion against his Maker!
3.5. God's Trustworthiness: God's trustworthiness means that God is true and faithful. As His name YHWH intimates, He is the only true God and His promises are sure. First, God is true in essence (metaphysical or ontological truth), which means He is true to His nature. He is truly God not only by name but also in His entire being—in distinction to false gods. He not only possesses truth, He is truth! Second, God is true in His expression (ethical truth). There is perfect correspondence between who God is and His self-revelation through His word and deeds. Everything He reveals to us is true. He never lies. Third, God is true in His knowledge (logical truth). God knows all things as they really are. His knowledge is not acquired through research or reflection, but He inherently knows everything as God.
4.1. God's Goodness: Goodness is "that which all things long for" (pp. 210-211). It is primarily a relational term, and speaks to how a person relates to another, and is therefore often thought of relatively. But, goodness can also be defined absolutely—as an inherent moral quality even apart from relational matters. The Bible refers to God's goodness in both ways: in an absolute sense (Mk. 10:18; Lk. 18:19) because He is the sum of all perfection, and in a relative sense in relation to His creatures. God's absolute goodness is linked to His relative goodness; "that which is good in itself is also good for others. And God, as the perfect and blessed One, is the supreme good for his creatures… In him alone is everything creatures seek and need… A creature finds no rest except in God alone… he is unceasingly beneficent" (p. 212).
God's goodness is expressed in a few different ways: it is seen as a special favour towards His people in the form of steadfast love, kindness, and covenantal kindness; He shows mercy towards those in misery; God shows forbearance and patience to those deserving punishment; and He offers common grace to those that only deserve evil. His grace is even richer and fuller to His elect to whom He offers salvific grace, a "voluntary, unrestrained, and unmerited favour that he shows to sinners and that, instead of the verdict of death, brings them righteousness and life" (p. 214). Finally, God's goodness is love when He gives of Himself. This love between God and His people is likened to that between a husband and a wife, a father and his son, and a mother and her baby (p. 215).
Human beings—also capable of goodness and love—share in this attribute in a finite, derivative way. "No good exists in any creature except that which comes from and through [God]… All natural, moral, and spiritual good find its source in him" (pp. 212-213).
4.2. God's Holiness: Most people understand the holiness of God as simply "moral perfection" or "purity" (p. 216). "But the [meaning of the] term 'holiness' is not exhausted by that of 'moral purity.' Granted, the [idea of moral purity] is not excluded, but neither is it the only meaning, [and in fact] not even the primary one" (p. 219). When applied to God, the term holiness means perfection, not only in a moral sense, but in the comprehensive sense (pp. 219-220). His holiness is the basis of the blessings we receive. "For Israel God's holiness means deliverance (Ps. 22:3-4; 89:18; 98:1; 103:1; 105:3; 145:21), answer to prayer (Ps. 3:4; 20:6; 28:2), comfort (Isa. 5:16; Hab. 1:12), trust (Ps. 22:3-5; 33:21; Isa. 10:20). His holiness does not permit him to let Israel perish" (p. 220). Yet, His holiness is also the basis of punishment. "When Israel breaks his covenant, desecrates his name, and violates his laws, it is precisely God's holiness that incites him to mete out punishment" (p. 220). Therefore, the attribute of God's holiness should impress upon us both comfort and reverent fear.
Everything about God is holy, including the people and objects that He calls His own. A deeper study of the Hebrew root reveals that the word "holiness" is derived from the idea "to cut or separate." The word "holiness," therefore, when describing persons or things, refers to those who are set apart (cut off and separated) from the profane world for the service of God (p. 219). It is a setting apart, a cleansing from impurity and sin, and a receiving of a new identity (p. 219). It is important to recognize that "holiness… applies first of all to God and, subsequently, in a derivative sense, also to creatures. Creatures are not inherently holy, nor can they sanctify themselves. All sanctification and holiness proceeds from God. Because YHWH is holy, he wants for himself a holy people, a holy priesthood, a holy dwelling (Exod. 19:6; 29:43; Lev. 11:44-45; 19:2; 20:26; 21:28; Deut. 28:9-10)" (pp. 219-220).
Holiness is a communicable attribute and comes to us by means of sanctification. This occurs when God chooses a person or an object and sets him or it apart from all others for Himself; He then consecrates the person or thing in accordance to His specific rules (p. 218). Thus, true sanctification occurs by a two-fold process, by removing the profane (a negative action) and imparting a new character (a positive action) (pp. 219-220). Sanctification comes to us through the Holy Spirit whereby He redeems and cleanses us from all our iniquities and makes us into a "holy nation" for Himself (1 Pet. 2:5,9; Eph. 2:19; 5:27; cf. Eph. 1:1,4; Col. 1:2,22; 3:12; 1 Cor. 7:14).
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But, God's righteousness also bears a soteriological (salvific) character. His justice consists in "helping and saving the needy, who are now being ignored and oppressed… in having pity on the poor… in the redemption of the wretched… [and in His acts] of grace and mercy" (p. 224). "Even the forgiveness of sins is due to God's righteousness (Ps. 51:14; 103:8-12,17; 1 John 1:9)" (p. 224). It is because of God's righteousness that He saves sinners. "[Although] they are sinners… [and] guilty of a whole array of unrighteous things… [and altogether] poor and miserable… [yet] they trust the Lord and expect that he will give them justice, argue their case, and crown them with his salvation (Ps. 17:1ff.; 18:19-21; 23:15; 103:6; 140:12)" (p. 224). This is made possible because God gives sinners His righteousness through Christ by forgiving and justifying believers according to His covenant of grace.
God's righteousness underpins His covenants with mankind. Although God does not owe anyone anything, He nonetheless graciously enters into covenantal relationships with His creatures and binds Himself to them by oath (p. 227). These covenants "have their ultimate ground, not in a social contract, nor in self-existent natural law or in history, but in the will of God… as a will of goodness and grace… [thus] God owes it to his covenant, to the order of justice that he himself at one time established, to his name and honour, to lead his people to salvation and to punish the wicked" (p. 228). Accordingly, God delivers His people in righteousness and justice.
Righteousness and justice are communicable attributes that are present (albeit in a dim form) among humans. Sadly however, among men, righteousness is often marred and justice withheld. The Scriptures attest to "the dreadful reality that there [is] no justice for the poor, widows, orphans, aliens, and the needy… frequently there [is] no justice for the truly faithful" (p. 223). The faithful, therefore, turn to Christ, who will judge with righteous judgment (Jn. 7:24) and vindicate His people in the end (Ps. 135:14).
5.1. God's Sovereignty and His Will: "God is the creator and therefore the owner, possessor, and Lord of all things… He alone has absolute authority" (pp. 228-229). "God does whatever he pleases (Ps. 115:3; Prov. 21:1; Dan. 4:35). He owes no one an accounting and justifies none of his deeds (Job 33:13)" (p. 233). Augustine taught that God's will is the final ground of all things; there is nothing deeper. The answer to the question, "Why did God create the world?" is "Because He so willed." "Those who then proceed to ask about the cause of that will 'demand something that is greater than the will of God; but [no] such thing can be found" (p. 234).
Interestingly, much like the doctrine of God's knowledge (see point #3.1 above), we can understand God's will in a two-fold way. First, when God wills (desires) something, it does not consist in Him striving after something that He does not already possess (after all, God is self-sufficient, lacking nothing, and fully blessed in Himself); rather His will is based upon Him resting in Himself (pp. 231-232). "The object of God's will is God Himself" (p. 232). He is His own goal—the highest goal possible! "He eternally, and with divine necessity, delights in himself" (p. 233). This is God's "necessary will." Second, God's will with respect to His creatures is called His "free will." He does not will out of compulsion or obligation, but voluntarily and freely. Even so, His "free will" towards His creatures is a means for Him to glorify Himself as the ultimate goal. For instance, in His work of creation, God willed all things into existence, "not because he needs them but only for his own sake or name (Prov. 16:4)… He wills creatures, not for something they are or that is in them, but for his own sake. He remains his own goal. He never focuses on his creatures as such, but through them he focuses on himself. Proceeding from himself, he returns to himself" (pp. 232-233).
Although from our perspective, we usually do not understand why God wills one thing rather than another (and sometimes His will seems altogether arbitrary in our eyes) but the truth of the matter is His will is not aimless but informed by His infinite intellect and wisdom (p. 239). "[In regards to God's will to create] God did not act arbitrarily and 'accidentally' but with supreme wisdom" and with respect to His will and method of salvation, it was "the most fitting and excellent [way]" (p. 238). Therefore everything has purpose in God's will. "Nothing [is] arbitrary and everything, even including sin, [has] its proper place, and which in its entirety [is] subservient to the glorification of God's name" (p. 239). "Every hint of arbitrariness, contingency, or uncertainty is alien to his will, which is eternally determinate and unchanging" (p. 240).
God alone exercises true freedom (sovereignty) because He wills without hesitating. He is not bound by constraints, limitations, or contingencies. His will is not dependent upon anyone or anything else. He is not moved by a greater power. As such "it is not possible… for us to look for some ground higher than the will of God" (p. 240). "God's will is one with his being… For that reason the human heart and head can rest in that will, for it is the will of an almighty God and a gracious father, not that of a blind fate, incalculable chance, or dark force of nature. His sovereignty is one of unlimited power, but also of wisdom and grace. He is both king and father at one and the same time" (p. 240). Comforting words indeed!
5.2. Several Different Wills? Theologians sometimes describe God as having two (sometimes three) different types of wills. Not surprisingly, this can stir up quite a bit of confusion! First, there is what is called God's hidden will (also variably known as the will of God's good pleasure, God's secret will, God's decretive will, and God's sovereign will). Second, there is God's revealed will (also known as God's preceptive will, God's expressed will, and God's signified will). Finally, some people also refer to a third type of will which is called God's will of disposition. (Although this later category is not addressed by Bavinck).
Here is an example to help illustrate the differences between these three categories: God commands that all men everywhere should repent from their sins because He has appointed a day when He will judge the world in righteousness (Acts 17:30-31). This is His revealed will. It is made known to all. However, there are also some men that will remain unrepentant even unto death (2 Cor. 7:10; cf. Rom. 2:5). In accordance with God's hidden will, they will never receive the saving grace of repentance because they are not numbered among God's elect (cf. 2 Tim. 2:25-26; Acts 5:31; 11:18). Nonetheless, God does not take pleasure in the death of the wicked (Eze. 33:11). This is God's will of disposition. It is how God feels.
Reformed theology has classically understood that God's "hidden will" (i.e., the will of God's good pleasure) is His actual and essential will. This is the will that is always carried out. It is eternal and immutable. It can never be broken (e.g., Ps. 33:11; 115:3; Dan. 4:25,35; Isa. 46:10; Matt. 11:26; Rom. 9:18; Eph. 1:4; Rev. 4:11; etc.) and for that reason, it is also called God's sovereign decretive will. We are not able to know God's hidden will in advance. In contrast, the "revealed will" (i.e., the expressed or preceptive will) is God's rule for our conduct. It is plainly stated and expressly given to us through the law and the gospel. The "revealed will" of God, however, is frequently broken by sinful humans. God's revealed will, therefore, is not the true will of God (properly speaking); for if we equate God's revealed will with His actual will, we render God powerless because it would mean that His will can be frustrated and thwarted by His creatures. As such, "God's revealed (preceptive) will is not really his (ultimate) will but only the command he issues as the rule for our conduct. In his preceptive will he does not say what he will do; it is not the rule for his conduct; it does not prescribe what God must do, but tells us what we must do. It is the rule for our conduct (Deut. 29:29). It is only in a metaphorical sense, therefore, that it is called the will of God" (p. 244).
It is important for us to acknowledge and accept God's hidden will ("what actually happens") as well as His revealed will ("what ought to happen") in our lives. "Those who reject God's revealed will fail to do justice to God's holiness, the majesty of the moral law, the seriousness of sin. Those, on the other hand, who deny God's secret will come into conflict with his omnipotence, wisdom, independence, and sovereignty." We need to praise God for His sovereignty and His holiness—as He glorifies Himself in our weaknesses and showers us with grace despite our sin. We need to submit ourselves to God's will in all circumstances for He is a loving Father and mighty King.
Side note: For a good summary of this topic, refer to Dr. R.C. Sproul's short article on "The Will of God".
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6.1. God's Perfection and Blessedness: God is the sum of all perfection. There is nothing greater, higher, or better than Him. He has graciously revealed Himself (in a finite way) to us so that we can respond with praise and adoration. "Every attribute of God is precious to believers. They cannot do without any of them. They desire no other God than the only true God, who has revealed himself in Christ, and they glory in all his perfections in truth… [God is] the sum of all conceivable perfections, the highest perfection in person, infinitely removed from all defects and limitations. And because God is absolutely perfect, he is, and is also called in Scripture, the 'blessed' God" (p. 250).
God's blessedness arises from His absolute perfection, "for blessedness is the mark of every being that is… complete" (p. 251). He is the fountainhead of all life, the supreme good, and the sums of all virtues. God knows and delights in His absolute perfection, and loves Himself accordingly. Consequently, God delights in Himself because He is absolutely self-sufficient. "God is his own blessedness… Through his intellect God is fully aware of his own perfection, and through his will he supremely loves it, that is, reposes peacefully in it, and from this repose springs joy, the joy with which God delights in himself as the supreme good" (p. 251). We should likewise delight in God as our supreme good!
6.2. God's Glory: God's inward perfection brings forth an outward glory. The root of the Hebrew word kabod (glory) means something "heavy" or "weighty." (Even in English, we use similar idioms to express a person's worth or value. For example, the statement, "His opinion carries a lot of weight" means that a person is influential and of importance). God's name is glorious (Ps. 66:2; 79:9) and He is the King of glory (Ps. 24:7-10). The foundation of the earth trembles under the weight of God's glory. He is entitled to all fame and honour (p. 252).
"Like all God's perfections, so also that of God's glory is reflected in his creatures. It is communicable. In the created world there is a faint reflection of the inexpressible glory and majesty that God possesses… What we have here… is analogy, not identity… Speaking of creatures, we call them pretty, beautiful, or splendid; but for the beauty of God Scripture has a special word: glory" (p. 254). "Manifest in God's glory is his sublime greatness… [God's perfection] is called 'glorious' insofar as it elicits gratitude, praise, and honour. It is called 'majesty' insofar as it is bound up with his absolutely dignity and demands submission from all creatures" (p. 255). Let us, thus, worship God with praise, giving Him all honour, submitting ourselves wholly to the King of glory!
Bonus Material: For anyone that’s interested, there is an excellent 5-part sermon series by Mr. Paul Washer on the Glory of God in Marriage, the Glory of God in Ministering to the Lord, the Glory of God in Missions, the Glory of God in Moral Purity, and the Glory of God in Motivation. I benefited a lot from listening to these sermons, and perhaps you may find them helpful too.
1. Communicability: When we speak of God’s communicable attributes, we are referring to those attributes which are in some way also present in creatures. However, these attributes, as they perfectly exist in God (in an absolute sense) are incommunicable (p. 132). We understand these attributes positively; that is, by them, we ascribe some perfection to God that is represented in His creatures analogically. When describing God’s communicable attributes, we say what He is; when describing His incommunicable attributes, we say what He isn’t.
2. God's Invisible Spiritual Nature: The first of God’s communicable attributes is His spirituality. God is Spirit (Jn. 4:24) and invisible (1 Tim. 1:17). Being Spirit, "God is a unique substance, distinct from the universe, immaterial, imperceptible to the human sense, without composition or extension" (p. 185). God is invisible and cannot be seen as He is in His essence (1 Tim. 1:17). Even when believers reach the glorified state in heaven, we will not be able to see God as He is in His absolute and true essence (p. 190). Recall from chapter 2: finitum non capax infiniti ("the finite cannot contain the infinite"); in the glorified state, believers will still remain as finite creatures worshiping the infinite Triune God (pp. 190-191). Interestingly, this attribute—to some degree—is communicated to humans as we are made in His image. "The spirituality, invisibility, unity, simplicity, and immortality of the human soul are all features of the image of God" (p. 556). God is the archetype of man and His invisible image is revealed in our souls (pp. 554-555), although our souls only possess "a faint impression of [God's] immaterial substance." (pp. 185-186). Our souls are not synonymous for God's Spirit, only analogous.
Side note: The historical Christian view is that humans are composed of two-parts, a dichotomy made up of the material, physical body and an immaterial, invisible spirit. This dichotomy presumes that the human spirit is the same as the soul. This is the classical Reformed position. However, there are some that argue that humans are actually made of three elements, a trichotomy of body, spirit, and soul. One of the reasons that this three-fold (tripartite) view is problematic is that it challenges the analogy between God's immaterial essence and our immaterial spirit-soul. For more details, refer to Dr. Kim Riddlebarger's lengthy critique against trichotomy, Bavinck’s shorter critique from chapter 12 on pp. 555-556, or Berkhof’s summary (on pp. 191ff in the hardcover version, or pp. 207ff in the PDF version).
3.1. God's Consciousness and Knowledge: Scripture often associates the word "light" with God's consciousness and knowledge (p. 191). This idea is likewise reflected in modern English idioms which relate the idea of light with intellect (e.g., "a light just turned on" can mean that an idea just entered our minds; when we refer to someone as "dim-witted" or "not so bright", it means that we think they are unintelligent; etc). "Light's main function is to make manifest that which is hidden and wrapped in darkness" and when this term is applied to God it means that God is completely self-conscious and knows everything perfectly (pp. 191-192). The extent of His knowledge is without limit (1 John 3:20) and cannot be increased or diminished (Isa. 40:13ff; Rom. 11:34).
The knowledge that God possesses can be broadly classified under two headings: the scientia necessaria (necessary knowledge) and the scientia libera (free knowledge). First, when we speak of the scientia necessaria, we refer chiefly to God's self-knowledge. God (simply by being God) has an infinite self-consciousness and knows Himself fully and perfectly. This is God's scientia necessaria (necessary knowledge) and is founded upon His power. Furthermore, He also knows everything outside of Himself. Charles Hodge explains: "God knows Himself by the necessity of his nature; but as everything out of Himself depends for its existence or occurrence upon his will, his knowledge of each thing as an actual occurrence is suspended on his will, and in that sense is free" (Hodge, Charles. Systematic Theology / Volume 1: Theology. [Peabody, Mass.]: Hendrickson, 1999. p. 397). These things are known to Him—not because they must exist by necessity—but rather because they are willed by Him to exist (e.g., creation was not necessary but God freely chose to create; today's events were not forced into existence by necessity, but instead were foreordained by God to come to pass). This is God's scientia libera (free knowledge) and is founded upon His will.
Implicated in this distinction is God's knowledge of what is possible and that which is actual. All possibilities are known to God. These are known to Him by virtue of His omniscience. He knows in Himself what He is able to command into existence by His power. Therefore, God's knowledge of what is possible is based on the scientia necessaria (necessary knowledge). In contrast, of the infinite number of possibilities, God consciously determines to permit certain events to occur. All things that actually happen are freely (pre)-determined by God according to His sovereign power and known to Him because of His scientia libera (free knowledge).
God's consciousness is analogously present in humans. However, human consciousness is "but a weak analogue of the [divine]… In our case, self-consciousness is finite and limited because we ourselves are finite" (p. 195) We cannot know ourselves perfectly and fully as God knows Himself. Similarly, the attribute of God's knowledge is also faintly expressed in mankind. "Even though it is communicable, there is a vast difference, not only in scope but also in character and depth, between God's knowledge and that of rational creatures" (p. 196). After all, the "knowledge of God is comprehensive: nothing escapes it; nothing is hidden from his all-seeing eye. Past, present, and future; even the minutest detail and the most hidden things—everything is 'open and laid bare in the eyes of him with whom we have to do' (Heb. 4:13)' (p. 196). Unlike us, God knows everything a priori (before they happen) from and of Himself (1 Cor. 2:7; Rom. 8:29; Eph. 1:4-5; 2 Tim. 1:9); we can only know things from observation a posteriori (after they happen).
Side Note: Throughout the chapter (and particularly pp. 195-196), Bavinck uses several terms closely. He describes God's scientia necessaria (necessary knowledge) with the terms "divine self-consciousness," "natural knowledge," and "the knowledge of simple intelligence." On the other hand, with respect to God's scientia libera (free knowledge), Bavinck refers to it as God's "world-consciousness," "contingent knowledge," and "the knowledge of vision." It seems like Bavinck is using these terms almost interchangeably.
3.2. God's Foreknowledge: Intimately related to the topic of God's knowledge is His foreknowledge. (It can, however, be cleverly pointed out that in God there are no distinctions of time because He is eternal; so when we refer to His foreknowledge, we are really just speaking of His knowledge) (pp. 196-197). Nonetheless, the idea of God's foreknowledge (as it is perceived by humans) raises an important theological dilemma: how can humans deterministically choose if every action is already known in advance by God? Two main views have been advanced.
On one hand, some have proposed that God (being eternal) sees everything as they happen through the "corridors of time" and, in this way, attains foreknowledge of future events. According to this view, God's foreknowledge is conditioned upon the actions of men. But, this view is problematic because it ascribes ignorance to God, thus setting itself against the doctrine of God's omniscience.
In contrast, the Augustinian and Reformed view teaches that God is the cause and foundation of all things. "God's foreknowledge precedes events, and nothing can happen except by the will of God" (p. 200). God foreknows because he foreordains: "Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure" (Is. 46:10). "Since God's foreknowledge is complete, He knows the destiny of every person, not merely before the person has made his choice in this life, but from eternity" (Boettner, Loraine. The Reformed Doctrine of Predestination. Philadelphia: Presbyterian and Reformed Pub., 1932. p. 46). Furthermore "the human will along with human nature and all its decisions, rather than being destroyed by God's foreknowledge, is included in it" (p. 198). As such, "although men's actions may be free (because [they are] done spontaneously and by a previous judgment of reason), they do not cease to be necessary with respect to the divine decree and foreknowledge" (Turretin, Francis. Institutes of Elenctic Theology / Volume 1. Phillipsburg, NJ: P&R Pub., 1992. p. 211). In other words, human beings are free (with an intrinsic liberty) in the subjective sense that we are not violently coerced to choose, behave, and act as we do, but God objectively foreknows everything because He infallibly, deterministically, and absolutely permits and regulates all events (past, present, and future) by His immutable decrees.