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Protopresbyter Michael Pomazansky Orthodox dogmatic theology IntraText CT - Text |
4. The Providence of God
God's providence over the world.
“My father worketh hitherto, and I work” (John 5:17). In these words of the Lord Jesus
Christ is contained the truth of God's constant care and providing for the world. Although God
rested on the seventh day from all His works (Gen. 2:2,3), He did not abandon the world. God
“giveth to all life, and breath, and all things ... In Him we live, and move, and have our being”
(Acts 17:25,28). The power of God keeps the world in existence and participates in all the activities
of the created powers. The constancy of the so-called “laws of nature” is an activity of
the living will of God; by themselves these “laws” would be powerless and ineffective.
The Providence of God embraces everything in the world. God provides not only for the
great and the immense, but also for the small and apparently insignificant; not only over the
heaven and the earth, angels and men, but also over the smallest creatures, birds, grasses, flowers,
trees. The whole of Sacred Scripture is filled with the thought of God's unwearying providential
By God's good will the universe stands, and the whole immense space of the world God fills
the heavens and the earth (Jer. 23:24); “when Thou turnest away Thy face, everything is troubled”
By God's Providence the world of vegetation lives on the earth: “God covereth heaven with
clouds, Who prepareth rain for the earth, Who maketh grass to grow on the mountains, and
green herb for the service of man” (Ps. 146:8-9). Nor does He leave without His care the lilies
of the field, adorning them and other flowers with a beauty which astonishes us (Matt. 6:29).
The Providence of God extends to the whole of the animal kingdom: “The eyes of all look
to Thee with hope and Thou givest them their food in due season. Thou openest Thy hand and
fillest every living thing with Thy blessing” (Ps. 144:16-17). God cares even for the smallest
bird: “One of them shall not fall on the ground without your Father” (Matt. 10:29).
But it is man who is the chief object of God's Fatherly Providence on earth. God knows the
thoughts of each man (Ps. 138:2), his feelings (Ps. 7:9), even his sighs (Ps. 37:9). He provides
what is needful even before He is asked (Matt. 6:32) and bends His ear to the supplication of
those who ask (Ps. 85:1), fulfilling what is asked if only the request comes from a sincere and
living faith (Matt. 17:20) and is for the good of the one who asks and helps one's search for the
Kingdom of God (Matt. 6:3 3). God directs the steps of the man who does not know his own
way (Prov. 20:24). He makes poor and enriches, He brings down and raises up, He causes
wounds and Himself binds them up, He strikes and heals (Job 5:18). Loving the righteous, He
spares sinners also: “Not unto the end will He be angered, neither unto eternity will He be
wroth” (Ps. 102:8). He is longsuffering, in order by means of His goodness to lead sinners torepentance (Rom. 2:4). This all-embracing, ceaseless activity of God in the world is expressed in
the Symbol of Faith when we call God “Almighty.”
As for the seeming injustices of life, when we see virtuous men suffer while the impious are
prosperous, Chrysostom exhorts us in the following words: “If the Kingdom of Heaven is open to
us and a reward is shown to us in the future life, then it is not worth investigating why the righteous
endure sorrows here while the evil live in comfort. If a reward is waiting there for everyone,
according to their just deserts, why should we be disturbed by present events, whether they
are fortunate or unfortunate? By these misfortunes God exercises those who are submissive to
Him as manful warriors; and the weaker, negligent ones, and those unable to bear anything difficult,
He exhorts ahead of time to perform good deeds” (“To Stagirius the Ascetic, ” Homily I, 8,
in his Collected Works in Russian, vol. I, pt. 1, p. 184). In fact, we ourselves often see that the
best teachers and upbringers are the experiences and misfortunes which men undergo.
In essence, God's Providence over the world is a ceaseless and inseparable activity, even
though our limited minds receive this activity of God in the varied and changing world under different
forms and appearances. The activity of God's Providence is not, so to speak, an interference
in the course of the life given to the world at its creation; it is not a series of private intrusions
of God's will into the life of the world. The life of the world is constantly in God's right
hand: “The world could not stand for an instant if God were to remove His Providence from it”
(Bl. Augustine). “The almighty and most holy Word of the Father, being in the midst of all
things and manifesting everywhere His powers, illuminating all things visible and invisible, embraces
and contains everything in Himself, so that nothing is without participation in His power;
but everything and in everything, every creature separately and all creatures together, He gives
life and preserves” (St. Athanasius the Great, “Against the Pagans, ” ch. 42).
In this regard one must note yet another aspect which causes man to pause in reverent astonishment.
This is the fact that, while the Creator contains everything in His right hand, from the
very day of creation He gave to all organic beings, and even to the vegetable kingdom, a freedom
of growth and development, the use of their own powers and of the surrounding environment,
each in its own measure and according to its nature and organization. Even greater freedom did
the Creator give to man, His rational and morally responsible creation — the highest creation on
earth. With this variety of strivings — natural, instinctive, and in the rational world also morally
free — God's Providence comes together in such a way that all of them are held in themselves
and are directed in accordance with the general providential plan. All of the imperfections, sufferings,
and diseases which proceed from the collision of these separate strivings in the world,
are corrected and healed by God's goodness. This goodness calms hostility and directs the life of
the whole world towards the good goal which has been established for it from above. Further, to
the rational creatures of God, this goodness opens up the way to the ceaseless glorification of
God.
No matter how much humanity violates its purpose in the world, no matter how much it
falls, no matter how much the masses of mankind, led by their evil leaders, are inclined to renounce
the commandments of God and God Himself, as we see at the present time — the history
of the world will still culminate in the attainment of the goal established for it by God's Providence:
the triumph of God's righteousness, following which there will be the Kingdom of Glory,
when “God will be all in all” (1 Cor. 15:28).
Beholding the majesty, wisdom and goodness of God in the world, the Apostle Paul cries
out: “O the depth of the riches both of the wisdom and knowledge of God! … For Who hathknown the mind of the Lord? Or who hath been His counselor? Or who hath first given to Him,
and it shall be recompensed unto him again? For of Him, and through Him, and to Him are all
things: to Whom be glory for ever, Amen” (Rom. 11:33-36).