Bavinck, Herman. In the Beginning: Foundations of Creation Theology. John Bolt, Editor. John Vriend, Translator. (Grand Rapids, Michigan: Baker Books, 1999)

Murray, John. Collected Writings of John Murray, Volume 2: Systematic Theology (Carlisle, Pennsylvania: Banner of Truth Trust, 1977)

The doctrine of Providence articulates a clear methodology for understanding what God’s relationship is to creation once the primordial acts of creation have been completed. Bavinck explores the doctrine of providence in light of God’s sovereignty, human autonomy, the contrasting viewpoints of pantheism and deism, and the principle of preservation. The specific framework of preservation, concurrence, and government is used to elucidate a theology of how God continues to act in Creation. Preservation involves the persistence with which God’s will is active in ruling. Concurrence is the specific means by which the activity of God is emanated by natural forces in creation, i.e. empowered by the “influx of his energy”. A Government refers to structure of sovereignty by which God impresses upon his creation his role as King, not merely Father and governs with “wisdom and omnipotence”.

The overall theme of Providence is summarized well by the Heidelberg Catechism, which states “The almighty and ever present power of God by which he upholds, as with his hand, heaven and earth and all creatures and so rules them that..all things, in fact, come to us, not by chance but from his fatherly hand”. The doctrine of Providence uniquely counters a deistic and pantheistic worldview. Deism, which separates Creation from God attributes virtues to humanity’s own will and power. This is especially problematic because although it relegates authority for virtue to people, it can not account for such virtue. Pantheism, on the other hand integrates God and creation, setting the laws of nature on an equal platform with the decrees of God. Pantheism cannot account for miracles and embraces a pagan sense of eternal fate and destiny. Providence wards off such “absurdity” with the principle that God directs creation continuously through primary and secondary cause, yet remains distinct from secondary causes, neither placing them as separation between Him and creation nor allowing him and creation to be the same.

God’s work of preservation is uniquely distinguished from the act of Creation by his active ruling in all things. God is not merely involved with the work of creation, he cares for and preserves his creation. The movement from creation to preservation occurs on the seventh day when God rests. The concept of rest does not mean idle passivity, but active enjoyment of his new creation. Work is not labor to God and thus rest is not associated with fatigue, but rather a stopping of actual creating.

Concurrence, which cannot come into its own in Deism or pantheism, allows for the holy spirit to emanate into society and appropriate God’s grace. The position of Grace reforming nature is central to the idea that natural change is directed by supernatural energy. This also is related to the idea of Providence as government, which is not necessarily a new element to Providence, but rather a combination of preservation and concurrence guiding the world to its end and future goal. The idea of God’s sovereignty governing the life of creation, especially in institutional spheres of culture, is unpopular because it limits the autonomy and freedom of man in the public and private sphere. For a nation state that has long held to the belief that ultimate freedom is complete freedom, which is inordinate individualism, is the End and purpose of humanity and civilization, authority comes a s a hard value to swallow.