Systematic Theology, by Louis Berkhof - New Leaven

VI. Providence
Christian theism is opposed to both a deistic separation of God from the world and a
pantheistic confusion of God with the world. Hence the doctrine of creation is
immediately followed by that of providence, in which the Scriptural view of God’s
relation to the world is clearly defined. While the term “providence” is not found in
Scripture, the doctrine of providence is nevertheless eminently Scriptural. The word is
derived from the Latin providentia, which corresponds to the Greek pronoia. These words
mean primarily prescience or foresight, but gradually acquired other meanings.
Foresight is associated, on the one hand, with plans for the future, and on the other
hand, with the actual realization of these plans. Thus the word “providence” has come
to signify the provision which God makes for the ends of His government, and the
preservation and government of all His creatures. This is the sense in which it is now
generally used in theology, but it is not the only sense in which theologians have
employed it. Turretin defines the term in its widest sense as denoting (1)
foreknowledge, (2) foreordination, and (3) the efficacious administration of the things
decreed. In general usage, however, it is now generally restricted to the last sense.
A. PROVIDENCE IN GENERAL
1. HISTORY OF THE DOCTRINE OF PROVIDENCE. With its doctrine of providence the
Church took position against both, the Epicurean notion that the world is governed by
chance, and the Stoic view that it is ruled by fate. From the very start theologians took
the position that God preserves and governs the world. However, they did not always
have an equally absolute conception of the divine control of all things. Due to the close
connection between the two, the history of the doctrine of providence follows in the
main that of the doctrine of predestination. The earliest Church Fathers present no
definite views on the subject. In opposition to the Stoic doctrine of fate and in their
desire to guard the holiness of God, they sometimes over-emphasized the free will of
man, and to that extent manifested a tendency to deny the absolute providential rule of
God with respect to sinful actions. Augustine led the way in the development of this
doctrine. Over against the doctrines of fate and chance, he stressed the fact that all
things are preserved and governed by the sovereign, wise, and beneficent will of God.
He made no reservations in connection with the providence of God, but maintained the
control of God over the good and the evil that is in the world alike. By defending the
reality of second causes. he safeguarded the holiness of God and upheld the
responsibility of man. During the Middle Ages there was very little controversy on the
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