Systematic Theology, by Louis Berkhof - New Leaven

not power to do everything that He could will, He might not have the power to do
everything that He doth will.” 35 The potentia ordinata can be defined as that perfection of
God whereby He, through the mere exercise of His will, can realize whatsoever is present in His
will or counsel. The power of God in actual exercise limits itself to that which is
comprehended in His eternal decree. But the actual exercise of God’s power does not
represent its limits. God could do more than that, if He were so minded. In that sense
we can speak of the potentia absoluta, or absolute power, of God. This position must be
maintained over against those who, like Schleiermacher and Strauss, hold that God’s
power is limited to that which He actually accomplishes. But in our assertion of the
absolute power of God it is necessary to guard against misconceptions. The Bible
teaches us on the one hand that the power of God extends beyond that which is actually
realized, Gen. 18:14; Jer. 32:27; Zech. 8:6; Matt. 3:9; 26:53. We cannot say, therefore, that
what God does not bring to realization, is not possible for Him. But on the other hand it
also indicates that there are many things which God cannot do. He can neither lie, sin,
change, nor deny Himself, Num. 23:19; I Sam. 15:29; II Tim. 2:13; Heb. 6:18; Jas. 1:13,17.
There is no absolute power in Him that is divorced from His perfections, and in virtue
of which He can do all kinds of things which are inherently contradictory. The idea of
God’s omnipotence is expressed in the name ’El-Shaddai; and the Bible speaks of it in no
uncertain terms, Job 9:12; Ps. 115:3; Jer. 32:17; Matt. 19:26; Luke 1:37; Rom. 1:20; Eph.
1:19. God manifests His power in creation, Rom. 4:17; Isa. 44:24; in the works of
providence, Heb. 1:3, and in the redemption of sinners, I Cor. 1:24; Rom. 1:16.
QUESTIONS FOR FURTHER STUDY. In what different senses can we speak of the
foreknowledge of God? How do the Arminians conceive of this foreknowledge? What
objections are there to the Jesuit idea of a scientia media? How must we judge of the
modern emphasis on the love of God as the central and all-determining attribute of
God? What is Otto’s conception of “the Holy” in God? What objection is there to the
position that the punishments of God simply serve to reform the sinner, or to deter
others from sin? What is the Socinian and the Grotian conception of retributive justice in
God? Is it correct to say that God can do everything in virtue of His omnipotence?
35 Existence and Attributes of God II, p. 12. Cf. also Bavinck, Geref. Dogm. II, p. 252: Kuyper, Dict. Dogm., De
Deo I, pp. 412f.
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