«Through the incursion of the intensively infinite agency of the trinitarian God, creatures are called into existence toward love.
This evocation is not simply “from” a future point in time, but is the all-conditioning embrace of the eternal God whos active presence creates the asymmetric experience of temporality, God’s agency calls creatures out of nothing in(to) love.
If God is essentially the omnipotent love of the trinitarian life, then we may think causality and God together without collapsing into the problems of conditioned and spuriously “infinite” god, who is defined as the “cause” of an “effect”.
If divine power is divine love and vice versa, then the eternal life of the trinitarian God is a mutual sharing of truly infinite power, and divine agency is the mutually shared love of the three persons of the Trinity.
There was no time when God was not causing, so long as we interpret this eternal causing in terms of mutual love. This shared love is the power of the trinitarian persons in their relational unity. The conditions for the plurality of differentiated creatures, for the emergence of personal finite agents, and for their being called into fellowship with(in) divine love, originate in the Eternity of the biblical God.
God does not “have” power and then use (some of) it to do loving things. God is love, and this is manifested in creation as the intensively infinite all-powerful agency of the trinitarian God.
Creaturly agency is not simply an effect that comes “after” the cause, but rather a dynamic becoming-in-love, oriented toward the fullness of Eternity. Divine goodness is the shared eternal life of the Father, Son, and Holy Spirit, which empowers creatures as the presence of absolute Futurity.
The omnipotent love of God is the constitutive incursion of Eternity in(to) time that calls all things — including human freedom — toward redemption. Nothing escapes God’s power of trinitarian love that holds the other in being and calls the other (in)to being — truly omnipotent love.»
F. LeRon Shults, Reforming the Doctrine of God, 242-243.