Let us consider assurance of salvation, once again. As many of you know I have elaborated on this theme further in our last EC book, but I wanted to continue thinking further on it here. This will be brief, and we will use a quote I have used more than once from Barth in critique of Calvin’s ability to offer a real doctrine of assurance of salvation. But we will not be focusing on Barth and Calvin, per
se, we will only use the quote as a jumping off point for another point I want to make on the same theme. Here is that quote:
How can we have assurance in respect of our own election except by the Word of God? And how can even the Word of God give us assurance on this point if this Word, if this Jesus Christ, is not really the electing God, not the election itself, not our election, but only an elected means whereby the electing God—electing elsewhere and in some other way—executes that which he has decreed concerning those whom He has—elsewhere and in some other way—elected? The fact that Calvin in particular not only did not answer but did not even perceive this question is the decisive objection which we have to bring against his whole doctrine of predestination. The electing God of Calvin is a Deus nudus absconditus.
The aspect of this quote I do want to appropriate is the emphasis on the Word of God, on Jesus Christ. The thought that seemingly and randomly occurred to me this evening was how the ‘hidden God’ functions as a contributory to doubt of one’s personal salvation. In other words, if God is a brute Creator God who relates to the world via decretum absolutum, through decrees that keep God untouched and unmoved by His creation, then it becomes psychologically plausible that a person could live an entire life in doubt that they genuinely are participants in eternal salvation. If God’s salvation remains hidden back up in a decree, then what correlation is there between God’s voice and knowledge of God and thus self? In other words, the Bible says (cf. Jn 10) that the sheep know their Shepherd’s (Jesus’s) voice; which presumably means that the Christian is in a dialogical/con-versational relationship with their Lord. If this is so, the decretal God is, at best, a total misunderstanding of who the God of biblical reality is.
This is the thought that hit me: Pro me, God is not an impersonal and objective/capricious being I have no access to. NEIN! Pro me, God is a personal God I have an intimate relationship with bonded in the sweetness of love bounded by the Holy Spirit, who has placed me into union with God in and through the grace of Christ’s vicarious humanity. In other words, I actually KNOW God. I know His character, and hear His still small voice in the inner recesses of my heart. I know that I am my beloveds and He is mine! This knowledge quenches any concept of a hidden God; like the sort of hidden God who stands behind an absolute decree to choose some and reject others. For the Christian, God is not an unknowable quantity; we know Him, because He first has known us in the Son made flesh.
But the point I want to get across in this post, most fervently, is that I actually KNOW my Lord; I actually KNOW His voice, and He speaks to me. If there is a theology that mitigates this most biblical reality, then it is no theology at all; instead it is a philosophy going under the name of theology—no matter its historical lineage.
 Karl Barth, “CDII/2,” 111 cited by Oliver D. Crisp, “I Do Teach It, but I Also Do Not Teach It: The Universalism of Karl Barth (1886-1968),” in ed. Gregory MacDonald, All Shall Be Well: Explorations in Universalism and Christian Theology, from Origen to Moltmann (Eugene, OR: Cascade Books, 2011), 355.