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Double Agency 1000 words (The relation between divine and human action) 4 READINGS PROVIDED except one you must find:

1/ Hein & Henderson.Captured by the Crucified.The Practical Theology of Austin Farrer

How does GEORGE HUNSINGER employ what he calls “the Chalcedonian pattern” to identify the relationship between Divine and Human agency? Is it incoherent to claim that God is totally sovereign and that human beings are fully responsible? What is the relationship between the freedom of God and the freedom of human beings?

Drawing from the references that will be provided to you (No further references are needed), Write a paper of 1,000 words in response to the issue selected. The rationale of this assignment is to encourage critical engagement with an important theological issue raised in the tradition.

Your Issue paper will NOT BE assessed on your conclusion but on whether it:
1 Addresses all aspects of the question set
2. Accurately reports the differing views on the issue in focus (as set out in the readings)
3. Indicates the importance of presuppositions and methodological commitments for determining a response to the particular theological question set for discussion.

Make sure that you CRITICALLY EVALUATE your sources!!! REFERENCING STYLE: SBL REFERENCING. Chicago Style is similar to SBL ?first reference has a long format in footnotes ?2nd reference of the same source has a short format in footnotes ?Bibliography of the same source has a different format in reference of the same source ?so there’s 3 formats for each source repeated


The Chalcedonian Pattern

The “Chalcedonian pattern” is formed out of union and represents a pattern of unity, whereby there is no separation or division, no confusion and the asymmetry, which hereby refers to the unqualified theoretical aspect and supremacy of the divine over the human nature of Jesus Christ. The academics argue that the practical, spiritual meaning of Farrer’s thought is available to those who desire to integrate serious thinking with faithful life.[1] The Chalcedonian pattern has three formal aspects that include asymmetry, intimacy, and integrity. George Hunsinger employs “the Chalcedonian pattern” to identify the relationship between Divine and Human agency, by proposing that the two exist together.

The academics argue that the harmony between divine and the human agency lies with the important invocation of the pattern, which is fellowship. Fellowship creates some form of intimacy between Christians and Christ in the partaking of the Holy Communion, which represents the Lords supper.[2] According to Hunsinger, this is a representation or symbol of Christ giving up his life for human beings and creating the unity that comes with them symbolically eating bread, which represents his body and drinking red wine, which represents his blood. This is what George Hunsinger calls the perfect fellowship between Christ and the Christians.

The Holy trinity makes up God, the Father, the Son, and the Holy Spirit. The perfection that comes with the relationship of the Holy Trinity creates an understanding of the unity that God has. The human agency falls in place where God, sent his only son to live among humans, bear their sin, as He was sinless and die for them in order that through Him, we are cleansed and made clean. God always provides for the human beings He created. God’s providing is one triune activity; distinguished as conservitio (from the Father), concursus (in the Spirit,) and gubernatio; the directio (through the Son)[3]. In this God is seen “as the one from whom, in whom and to whom all creation lives”

God’s Sovereignty and Human Responsibility

It is logical to claim that God is very sovereign and illogical to claim human beings are fully responsible according to Wood. God is ruler over all the creation; human beings being part of creation are under His rule and authority. To claim that human beings are fully responsible is illogical. The cost for the freedom that human beings enjoy calls for some form of responsibility. According to Tanner, therefore, forgiveness and grace comes to allow human to make responsible choices in issues concerning sin. Self-responsibility entails self-knowledge and self-possession.[4]

1 John 3:20 states that “God is greater than our hearts, he knows everything”. Ephesians 1:11 says that God “works out everything in conformity with the purpose of his will. In the reading “God controls by liberating”, Highfield argue that  the scriptures of the Bible relate to and He is attributed as all knowing, all-powerful and all-present; meaning He is everywhere at all times. In Four Views on Divine Providence: God controls by liberating, Helseth, et al., it is wrong to deny God’s comprehensive control as it will mean that creation was by chance, necessity or by the devil or humanity.[5] The academics argue that God sovereignty and power cannot be limited to our imagination or understanding and in so doing; we have to make God subject to time, space, and change, which is impossible.

It is illogical to claim that human beings are fully responsible. Their lives are shaped by the circumstances and situations that God planned in their lives. Yes, we were made in the image and likeness of God, but that does not mean we possess the same power or abilities that God has. God has given use free will to choose between good and bad. However, we are not fully responsible for the final say in what goes on in our lives. In accordance to Helseth et al., the self is responsible because it alone determines itself and expresses itself in its act.[6]

Freedom of God and Freedom of Human Beings

The relationship between the freedom of God and the freedom of human beings exists due to the love connection and unity that God shares with human beings.[7] God made man from his own image and likeness, He created man to rule over all the creation that He had made. According to the academics, freedom refers to moral responsibility. One’s freedom is based on their own level of morality. The aspect of freedom is noted in the Bible, John 8: 36 “So if the Son sets you free you will be free indeed”.

Paul addresses to the Romans concerning the issue of being dead to sin, but alive in Christ. In roman 6: 16, 18  states  Don’t you know that when you offer yourselves to someone as obedient slaves, you are slaves of the one you obey—whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness? You have been set free from sin and have become slaves to righteousness. Freedom here comes from denouncing sin and living in righteousness. Sin makes you a slave that leads to death, while obedience makes you a slave leading to righteousness. We learn from the Bible that sin id forgivable and through God’s grace we are sanctified.[8]

According to Bauckham, from the understanding of the Holy Trinity, God is viewed as a nonhierarchical fellowship or community of independent persons whose freedoms constitutes the loving relationship that the trinity has.[9] The love that emanates from the Holy trinity, that is, God, the Father, God the Son and God the Holy Spirit, is the point at which human freedom is derived from. Christians mediate this freedom by way of loving solidarity and open friendship that God enables for them to have.[10]


The relationship between the divine and human agency exist together. The important invocation of the Chalcedonian pattern, which is fellowship, creates intimacy between Christians and Christ. God’s sovereignty and human freedom intertwines in the existence of a relationship that God has with human beings. Self-responsibility entails self-knowledge and self-possession. Responsibility comes with a price and knowledge is of essence to know how to be responsible towards God, the sovereign Lord. Through the Holy Trinity, Christians mediate freedom by way of loving solidarity and open friendship that God enables for them to have.

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