Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write off the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Showing posts with label Theism - Definitions and Observations. Show all posts
Showing posts with label Theism - Definitions and Observations. Show all posts

Tuesday, October 7, 2014

Redefining Faith By Forward Movement: Process Thought & Panentheism




Ideology and Relationships

What's in a definition? Apparently everything, for some. For others it is just a beginning place of tensive exploration into plurality and non-simplicity. An originating point that must start somewhere without necessarily settling upon its start as its final end (or explanation).

This was how I felt some many long years ago (though it has been but only a few years) when I first came to the idea of process thought and panentheism not understanding how they wove in-and-about each other as separate threads attempting interlocation (centering) and interlocution (dialogue).

But to that end each now is more plain for being more separate from the other in their distinctions while at other times each has become more tightly bound to the other within their corollary (or contemplative) systems.

That is, one does not give birth to the other, nor may one presuppose the destiny of the other from its supposed twin. Each are their own identities even as each may partner in some form with the other within descriptive inter-distances from the other.

At once we should begin with the idea of reductionism. Recognizing philosophy's and theology's insistent need to reduce the complex must spring ideas of reductionism as counter-revolutionaries to each other's spins and orbits. Baldly, it is an academic attempt to reduce the seemingly irreducible. Or to explain the seemingly unexplainable by means and method, event and circumstance.

Which theoretically is the usual route undertaken unless, of course, if with the reduction comes with an even vaster set of complexities and irreducibilities. As an example, consider the quantum mysteries behind classical mechanics as time and motion are re-described in relation to one another until another theory comes along that breaks each down to an even greater complex of questions and perturbations on a quantumtative scale).

Some see the task of description as self-serving (or, perhaps, self-organizing) and when attempting such a feat alas settle upon some conceptual level that becomes teleologically self-contemplative, or personally self-satisfying, as to drive the question no longer forward as it was once passionately compelled and conceived.

Others may step back and refuse the process altogether after first studying the process for years-and-years to then see a new set of questions arising from one's formulations to the questions themselves. In essence, either birthing a whole new set of ideas and questions that would study the articulations around the process which in this case is that of relationships to another.

These relationships may be Time Studies, Casual v. Acausal studies, Set Completion Theories, Telic or Teleological Studies, and so forth. But in one instance or the other, the epistemologic foundations for the earlier studies now must be re-composed, re-thought, or re-derived, in order to step away from the originating ideas towards a new and different light.


Process Thought and Panentheism

Thus with process thought and panentheism. One may think that the proper direction to go with panentheism is through process thought. But though classical Christian orthodoxy does also go this way it also begins to separate itself through newer postmodern ideas surrounding open theism (where an open-ended future is declared for both God and creation on the basis of volitional free will). Of course open theism's polar opposite is that of Reformed Calvinism's pre-determined future and mechanistic universe denying indeterminacy to creation and volitional freewill to holy creatures (otherwise known as election and pre-destination). And it is at this latter point that does show the clearest distinctions between all systems involved in a time-motion study of relational ideologies.

Moreover, confusion has arisen about panentheism as to whether Christian orthodoxy partakes of these waters. On the one hand if it doesn't then the choices are deism or pandesim (see select references further below near the end of this article). Each of which are unacceptable in their own ways. The problem here is that when panentheism refuses open theism than the only choice is to move more strictly forward torwards process thought that then begins to deny the historical veracities and truths of orthodox Christianity.

And so, through the years we have argued for a halfway house between both process thought and panentheism. And have found it in an ameliorating position from yet another theological concept known as relational theism, which emphasizes God's love in relationship to His creation as both Creator-Redeemer. As versus His divine implacability and impassibility that would drive His holy judgement in divine austerity and callousness (sic, Calvinism's main points).

That process thought to a point has very acceptable ideas until it begins to deny God's self-limitation of His volition and power. In essence saying that God had no choice and is now become something other than He was. Which statement is both true and not true. True in that God's act of creation has changed its Creator in many fundamental ways. But untrue to think that God was helpless to the task and usurped by the task when opening Pandora's box as "Creator-Created." At which point it begins to wander away from both traditional Christian orthodoxy and its newer counterpart of postmodern orthodox Christianity emphasizing the newer discoveries of 21st century sciences and disciplines.

Which gets us back to the big picture that to reduce Christian theology to its parts and components can necessarily remove its synenergy and composition. Much like grammatically diagramming the plot-points of a narrative story, the story's constitution itself can quickly be lost within the details of the examination. That the balance is ever between the small and the large, and the large to the small, in eventful relationship each to the other, without losing the compositions of the main storylines and ideas.


Conclusion

Thus and thus theology today rests on the ever spinning wheel of ideology versus intractable tradition. To wisely know how to re-interpret and update church traditions so that it may speak again to contemporary ages of lost and searching mankind finding Christian convention and orthodoxy outdated and outmoded. While on the other hand bringing those same Christian and non-Christian cultures along the hairpin turns and bleak ridges of their dogmatic ideologies and pagan institutions forbearing re-inumeration and circumvention, even as they feel uncomfortably frail and without a certain future less despair rules the day.

To be willing to read contemporary, postmodern theology and hold it in tension with older philosoophical/theological thoughts and ideas until at some future point in time today's Christian disciple understands why s/he must move forward lest one's faith becomes stillborn in the dusts of time and mission.

And to alas, allow the Lord Himself to dis-settle our conventions and mores of Himself and His Word just enough to leave open-ended the movement of His Spirit upon our ever searching hearts and minds (unless, of course, one is brain dead and comatose in one's faith). To not despair of the journey nor lose faith in the Author of our faith through Christ Jesus our Lord and Savior.

Living by faith is the simplest and hardest task to do. And yet, without forward movement one's faith becomes lukewarm and without meaning to one's self as well as to others who journey with us along the paths of faith and redemption. Peace.

R.E. Slater
October 7, 2014






Note: Select references from Wikipedia follows. These references are partial
selections from the topic itself as found within Wikipedia.



* * * * * * * * * *

1

From Wikipedia, the free encyclopedia

The study of a complex system or complex systems
Complexity theory and organizations, the application of complexity theory to strategy
Complexity economics, the application of complexity theory to economics
Complex adaptive system, special case of complex systems
Chaos theory, the study of the behavior of dynamical systems that are highly sensitive to initial conditions
Computational complexity theory, a field in theoretical computer science and mathematics
Algorithmic information theory

See also




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2

From Wikipedia, the free encyclopedia

Reductionism is a philosophical position which holds that a complex system is nothing but the sum of its parts, and that an account of it can be reduced to accounts of individual constituents.[1] This can be said of objects, phenomena, explanation, theories, and meanings.[2]

Reductionism strongly reflects a certain perspective on causality. In a reductionist framework, the phenomena that can be explained completely in terms of relations between other more fundamental phenomena, are called epiphenomena. Often there is an implication that the epiphenomenon exerts no causal agency on the fundamental phenomena that explain it.

Descartes held that non-human animals could be
reductively explained as 
automata — De homine, 1662.

Reductionism does not preclude the existence of what might be called emergent phenomena, but it does imply the ability to understand those phenomena completely in terms of the processes from which they are composed. This reductionist understanding is very different from that usually implied by the term 'emergence', which typically intends that what emerges is more than the sum of the processes from which it emerges.

Religious reductionism generally attempts to explain religion by boiling it down to certain nonreligious causes. A few examples of reductionistic explanations for the presence of religion are: that religion can be reduced to humanity's conceptions of right and wrong, that religion is fundamentally a primitive attempt at controlling our environments, that religion is a way to explain the existence of a physical world, and that religion confers an enhanced survivability for members of a group and so is reinforced by natural selection.[3]Anthropologists Edward Burnett Tylor and James George Frazer employed some religious reductionist arguments.[4] Sigmund Freud held that religion is nothing more than an illusion, or even a mental illness, and Marx claimed that religion is "the sigh of the oppressed," and the opium of the people providing only "the illusory happiness of the people," thus providing two influential examples of reductionistic views against the idea of religion.


Ontological reductionism

Ontological reductionism is the claim that everything that exists is made from a small number of basic substances that behave in regular ways (compare to monism). Ontological reductionism denies the idea of ontological emergence, and claims that emergence is an epistemological phenomenon that only exists through analysis or description of a system, and does not exist on a fundamental level.[13]

Ontological reductionism takes two different forms: token ontological reductionism and type ontological reductionism. Token ontological reductionism is the idea that every item that exists is a sum item. For perceivable items, it says that every perceivable item is a sum of items at a smaller level of complexity. Token ontological reduction of biological things to chemical things is generally accepted.

Type ontological reductionism is the idea that every type of item is a sum type of item, and that every perceivable type of item is a sum of types of items at a lower level of complexity. Type ontological reduction of biological things to chemical things is often rejected.[14]

Michael Ruse has criticized ontological reductionism as an improper argument against vitalism.[15]


Free will and religion

Philosophers of the Enlightenment worked to insulate human free will from reductionism. Descartes separated the material world of mechanical necessity from the world of mental free will. German philosophers introduced the concept of the "noumenal" realm that is not governed by the deterministic laws of "phenomenal" nature, where every event is completely determined by chains of causality.[24] The most influential formulation was by Immanuel Kant, who distinguished between the causal deterministic framework the mind imposes on the world—the phenomenal realm—and the world as it exists for itself, the noumenal realm, which included free will. To insulate theology from reductionism, 19th century post-Enlightenment German theologians moved in a new direction, led by Friedrich Schleiermacher and Albrecht Ritschl. They took the Romantic approach of rooting religion in the inner world of the human spirit, so that it is a person's feeling or sensibility about spiritual matters that comprises religion.[25]

The anti-reductionist takes this position as a minimum requirement upon the reductionist: "What is unclear is how the pre-theoretical intuitions [for example, of free will] are to be accommodated theoretically within favored analyses... At the very least the anti-reductionist is owed an account of why the intuitions arise if they are not accurate."[26]


Alternatives

The development of systems thinking has provided methods for tackling issues in a holistic rather than a reductionist way, and many scientists approach their work in a holistic paradigm.[27] When the terms are used in a scientific context, holism and reductionism refer primarily to what sorts of models or theories offer valid explanations of the natural world; the scientific method of falsifying hypotheses, checking empirical data against theory, is largely unchanged, but the approach guides which theories are considered. The conflict between reductionism and holism in science is not universal—it usually centers on whether or not a holistic or reductionist approach is appropriate in the context of studying a specific system or phenomenon.

In many cases (such as the kinetic theory of gases), given a good understanding of the components of the system, one can predict all the important properties of the system as a whole. In other systems, emergent properties of the system are said to be almost impossible to predict from knowledge of the parts of the system. Complexity theory studies systems and properties of the latter type.

Alfred North Whitehead set his metaphysical thinking in opposition to reductionism. He refers to this as the 'fallacy of the misplaced concreteness'. His scheme set out to frame a rational, general understanding of things, that was derived from our reality.

Sven Erik Jorgensen, an ecologist, lays out both theoretical and practical arguments for a holistic approach in certain areas of science, especially ecology. He argues that many systems are so complex that it will not ever be possible to describe all their details. Drawing an analogy to the Heisenberg uncertainty principle in physics, he argues that many interesting and relevant ecological phenomena cannot be replicated in laboratory conditions, and thus cannot be measured or observed without influencing and changing the system in some way. He also points to the importance of interconnectedness in biological systems. His viewpoint is that science can only progress by outlining what questions are unanswerable and by using models that do not attempt to explain everything in terms of smaller hierarchical levels of organization, but instead model them on the scale of the system itself, taking into account some (but not all) factors from levels both higher and lower in the hierarchy.[28]

Criticism

Fragmentalism is an alternative term for ontological reductionism,[29] although fragmentalism is frequently used in a pejorative sense.[30] Anti-realists use the term fragmentalism in arguments that the world does not exist of separableentities, instead consisting of wholes. For example, advocates of this position hold that:

The linear deterministic approach to nature and technology promoted a fragmented perception of reality, and a loss of the ability to foresee, to adequately evaluate, in all their complexity, global crises in ecology, civilization and education.[31]

The term "fragmentalism" is usually applied to reductionist modes of thought, frequently with the related pejorative term of scientism. This usage is popular amongst some ecological activists:

There is a need now to move away from scientism and the ideology of cause-and-effect determinism toward a radical empiricism, such as William James proposed, as an epistemology of science.[32]

These perspectives are not new and in the early twentieth century, William James noted that rationalist science emphasized what he termed fragmentation and disconnection.[33] Such views also underpin many criticisms of the scientific method:


The scientific method only acknowledges monophasic consciousness. The method is a specialized system that focuses on studying small and distinctive parts in isolation, which results in fragmented knowledge.[33]

An alternative usage of this term is in cognitive psychology. Here, George Kelly developed "constructive alternativism" as a form of personal construct psychology, this provided an alternative to what he saw as "accumulative fragmentalism". In this theory, knowledge is seen as the construction of successful mental models of the exterior world, rather than the accumulation of independent "nuggets of truth".[34]


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3

From Wikipedia, the free encyclopedia

Monism is the philosophical view that a variety of existing things can be explained in terms of a single reality or substance.[1] The wide definition states that all existing things go back to a source which is distinct from them (e.g. inNeoplatonism everything is derived from The One).[2] A commonly-used, restricted definition of monism asserts the presence of a unifying substance or essence.[2]

One must distinguish "stuff monism" from "thing monism".[3] According to stuff monism there is only one kind of stuff (e.g. matter or mind), although there may be many things made out of this stuff. According to thing-monism there exists strictly speaking only a single thing (e.g. the universe), which can only be artificially and arbitrarily divided into many things.[4][not in citation given]


The term monism originated from Western philosophy,[5] and has often been applied to various religions.


Religious monism

Philosophy is a part of religion, but religion also entails religious practices, ethical guidelines, and social rules and behaviour to direct one's life and experience.[24] According to Momen, religious experience is a central aspect of religion.[25] Critics have pointed out that the centrality of religious experience is of recent origin.[26][27][28]


Pantheism, panentheism and pandeism

There are pantheists, panentheists and pandeists in:

Hinduism (particularly in Advaita and Vishistadvaita)
Judaism (panentheism is especially found in Kabbalah and Hasidic philosophy[citation needed])
Islam (among the Sufis, especially the Bektashi)


Pantheism
Main article: Pantheism

Pantheism is the belief that everything composes an all-encompassing, immanent God,[29] or that the universe (or nature) is identical with divinity.[30] Pantheists thus do not believe in a personal or anthropomorphic god, but believe that interpretations of the term differ.

Pantheism was popularized in the modern era as both a theology and philosophy based on the work of the 17th century philosopher Baruch Spinoza,[31] whose Ethics was an answer to Descartes' famous dualist theory that the body and spirit are separate.[32] Spinoza held that the two are the same, and this monism is a fundamental quality of his philosophy. He was described as a "God-intoxicated man," and used the word God to describe the unity of all substance.[32] Although the term pantheism was not coined until after his death, Spinoza is regarded as its most celebrated advocate.[33]

Following a long and still current[citation needed] tradition H.P. Owen (1971: 65) claimed that:

Pantheists are ‘monists’...they believe that there is only one Being, and that all other forms of reality are either modes (or appearances) of it or identical with it.[34]

Pantheism is closely related to monism, as pantheists too believe all of reality is one substance, called Universe, God or Nature. Panentheism, a slightly different concept (explained below), however is dualistic.[35] Some of the most famous pantheists are the Stoics, Giordano Bruno and Spinoza.


Panentheism
Main article: Panentheism

Panentheism (from Greek πᾶν (pân) "all"; ἐν (en) "in"; and θεός (theós) "God"; "all-in-God") is a belief system which posits that the divine (be it a monotheistic God, polytheistic gods, or an eternal cosmic animating force), interpenetrates every part of nature, but is not one with nature. Panentheism differentiates itself from pantheism, which holds that the divine is synonymous with the universe.[36]

In panentheism, there are two types of substance, "pan" the universe and God. The universe and the divine are not ontologically equivalent. God is viewed as the eternal animating force within the universe. In some forms of panentheism, the cosmos exists within God, who in turn "transcends", "pervades" or is "in" the cosmos.

While pantheism asserts that 'All is God', panentheism claims that God animates all of the universe, and also transcends the universe. In addition, some forms indicate that the universe is contained within God,[36] like in the concept of Tzimtzum. Much Hindu thought is highly characterized by panentheism and pantheism.[37][38] Hasidic Judaism merges the elite ideal of nullification to paradoxical transcendent Divine Panentheism, through intellectual articulation of inner dimensions of Kabbalah, with the populist emphasis on the panentheistic Divine immanence in everything and deeds of kindness.

Such a concept is more compatible with God as personal while not barring a bridge between God and creation.[citation needed] Paul Tillich has argued for such a concept within Christian theology, as has liberal biblical scholar Marcus Borg and mystical theologian Matthew Fox, an Episcopal priest.[note 4]


Pandeism
Main article: Pandeism

Pandeism or pan-deism (from Ancient Greek: πᾶν pan “all” and Latin: deus meaning "god" in the sense of deism), is a term describing beliefs coherently incorporating or mixing logically reconcilable elements of pantheism (that "God", or a metaphysically equivalent creator deity, is identical to Nature) and deism (that the creator-god who designed the universe no longer exists in a status where it can be reached, and can instead be confirmed only by reason). It is therefore most particularly the belief that the creator of the universe actually became the universe, and so ceased to exist as a separate entity.[39][40]

Through this synergy pandeism claims to answer primary objections to deism (why would God create and then not interact with the universe?) and to pantheism (how did the universe originate and what is its purpose?).


Christian Monism

Creator-creature distinction

Much of Christianity strongly maintains the Creator-creature distinction as fundamental. Many Christians maintain that God created the universe ex nihilo and not from His own substance, so that the creator is not to be confused with creation, but rather transcends it (metaphysical dualism) (cf. Genesis). It is, however, within Him, as Saint Paul says in Acts 17:28, "in him we live and move and are." Even the more immanent concepts and theologies are to be defined together with God's omnipotence, omnipresence and omniscience, due to God's desire for intimate contact with his own creation (cf. Acts 17:27). Another use of the term "monism" is in Christian anthropology to refer to the innate nature of humankind as being holistic, as usually opposed to bipartite and tripartite views.


Rejection of radical dualism

While some might say the Christian metaphysics are dualistic in that they describe the Creator's transcendence of creation, they reject radical dualism such as the idea that God is eternally struggling with other equal powers such asSatan (cf. Gospel of John 14:30). In On Free Choice of the Will, Augustine argued, in the context of the problem of evil, that evil is not the opposite of good, but rather merely the absence of good, something that does not have existence in itself. Likewise, C. S. Lewis described evil as a "parasite" in Mere Christianity, as he viewed evil as something that cannot exist without good to provide it with existence. Lewis went on to argue against dualism from the basis of moral absolutism, and rejected the dualistic notion that God and Satan are opposites, arguing instead that God has no equal, hence no opposite. Lewis rather viewed Satan as the opposite of Michael the archangel. Due to this, Lewis instead argued for a more limited type of dualism.[84] Other theologians, such as Greg Boyd, have argued in more depth that the Biblical authors held a "limited dualism", meaning that God and Satan do engage in real battle, but only due to free will given by God, for the duration God allows.[85]


Theosis

In Catholic and Orthodox Christianity, while human beings are not ontologically identical with the Creator, they are nonetheless capable with uniting with his Divine Nature via theosis, and especially, through the devout reception of the Holy Eucharist. This is a supernatural union, over and above that natural union, of which St. John of the Cross says, "it must be known that God dwells and is present substantially in every soul, even in that of the greatest sinner in the world, and this union is natural." Julian of Norwich, while maintaining the orthodox duality of Creator and creature, nonetheless speaks of God as "the true Father and true Mother" of all natures; thus, he indwells them substantially and thus preserves them from annihilation, as without this sustaining indwelling everything would cease to exist.


Christian Monism

Some Christian theologians are avowed monists, such as Paul Tillich. Since God is he "in whom we live and move and have our being" (Book of Acts 17.28), it follows that everything that has being partakes in God. Dualism with regard to God and creation also barred the possibility of a mystical union with God, as John Calvin rejected[citation needed], according to Max Weber in The Protestant Ethic and the Spirit of Capitalism. Such a dualism also leads to the problematic position of positing God as a particular being the existence of which can be argued for or against, failing to recognize God as the ground and origin of being itself, as in Acts 17, or in the Hashem, YHWH, meaning "He causes to come into being." Such a view was called by Tillich panentheism: God is in all things, neither identical to, nor totally separate from, all things.



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4

From Wikipedia, the free encyclopedia

Pandeism (or pan-deism) is a theological doctrine which combines aspects of pantheism and deism.[1] It holds that the creator deity became the universe and ceased to exist as aseparate and conscious entity.[2][3][4][5] Pandeism is proposed to explain, as it relates to deism, why God would create a universe and then abandon it,[6] and as to pantheism, the origin and purpose of the universe.[6][7]

The word pandeism is a hybrid blend of the root words pantheism and deism, combining Ancient Greek: πᾶν panall” with Latin: deus which means "god". It was perhaps first coined in the present meaning in 1859 by Moritz Lazarus and Heymann Steinthal.[8]


From medieval times to the Enlightenment

Weinstein examines the philosophy of 9th century theologian Johannes Scotus Eriugena, who proposed that "God has created the world out of his own being," and identifies this as a form of pandeism, noting in particular that Eriugena's vision of God was one which does not know what it is, and learns this through the process of existing as its creation.[25] In his great work, De divisione naturae (also called Periphyseon, probably completed around 867 AD), Eriugena proposed that the nature of the universe is divisible into four distinct classes:

1 – that which creates and is not created;
2 – that which is created and creates;
3 – that which is created and does not create;
4 – that which neither is created nor creates.

The first stage is God as the ground or origin of all things; the second is the world of Platonic ideals or forms; the third is the wholly physical manifestation of our Universe, which "does not create"; the last is God as the final end or goal of all things, that into which the world of created things ultimately returns to completeness with the additional knowledge of having experienced this world.

A contemporary statement of this idea is that: "Since God is not a being, he is therefore not intelligible... This means not only that we cannot understand him, but also that he cannot understand himself. Creation is a kind of divine effort by God to understand himself, to see himself in a mirror."[26]


Twenty-first century developments

More recently, pandeism has been classed as a logical derivation of German philosopher Gottfried Wilhelm Leibniz's proposition that ours was the best of all possible worlds.[65] In 2010, author William C. Lane contended that:

If divine becoming were complete, God's kenosis--God's self-emptying for the sake of love--would be total. In this pandeistic view, nothing of God would remain separate and apart from what God would become. Any separate divine existence would be inconsistent with God's unreserved participation in the lives and fortunes of the actualized phenomena."[65]:67

Acknowledging that American religious philosopher William Rowe has raised "a powerful, evidential argument against ethical theism," Lane further contended that pandeism offers an escape from the evidential argument from evil:

However, it does not count against pandeism. In pandeism, God is no superintending, heavenly power, capable of hourly intervention into earthly affairs. No longer existing "above," God cannot intervene from above and cannot be blamed for failing to do so. Instead God bears all suffering, whether the fawn's[66] or anyone else's.

Even so, a skeptic might ask, "Why must there be so much suffering,? Why could not the world's design omit or modify the events that cause it?" In pandeism, the reason is clear: to remain unified, a world must convey information through transactions. Reliable conveyance requires relatively simple, uniform laws. Laws designed to skip around suffering-causing events or to alter their natural consequences (i.e., their consequences under simple laws) would need to be vastly complicated or (equivalently) to contain numerous exceptions.[65]:76–77

In 2011, social scientist Niall Douglas wrote that in pandeism, "God is growth, God is structure/knowledge, God is everything and nothing simultaneously. And, rather heretically for the Abrahamic religions, to perceive i.e. to cognate i.e. to be of matter i.e. to be structured energy generating a gravimetric field is an aspect of God relating to another aspect of God through light, which is of course God. In this, the underlying metaphysics are most definitely Pandeist."[67] Alan Dawe's 2011 book The God Franchise, though mentioning pandeism in passing as one of numerous extant theological theories,[4] declines to adopt any "-ism" as encompassing his view, though Dawe's theory includes the human experience as being a temporarily segregated sliver of the experience of God.

This aspect of the theology of pandeism (along with pantheism and panentheism) has been compared to the Biblical exhortation inActs 17:28 that "In him we live and move and have our being,"[68] while the Wycliffe Bible Encyclopedia had in 1975 described the religion of Babylon as "clearly a type of pan-deism formed from a synthesis of Christianity and paganism".[69] Pandeism has also been described as one of the "older spiritual and religious traditions" whose elements are incorporated into the New Age movement,[70][71] but also as among the handful of spiritual beliefs which "are compatible with modern science."[72] In 2013, Australian religious studies scholar Raphael Lataster proposed that "Pandeism could be the most likely God-concept of all."[1]



Friday, August 23, 2013

Discerning the Christian Meaning of Targeted Words

Literally Changing What It Means
http://homebrewedchristianity.com/2013/08/22/literally-changing-what-it-means/

by Bo Sanders
Next thing they’ll be telling us that there’s no ham in hamburger, no egg in eggplant, a boxing ring isn’t round and tennis shoes aren’t just for tennis.
We’re literally over it.
The meaning of words drift, adapt and change over time. There is the famous example of “Thou” that Martin Buber brought so much attention to. The dictionary does not determine their meaning as much as it reflects their use.
 
Today an article appeared over at the Sojo blog by our beloved friend (and co-host of the Culture Cast) Christian Piatt who had a chance to interview Eric Elnes, author of Phoenix Affirmations: A New Vision for the Future of the Christian Faith and Asphalt Jesus, about the changing face Christianity in 21st America.
 
Elnes walked across the country:
  in 2006 with a group called CrossWalk America, which included a network of 150 churches from a dozen or so denominations and over 11,000 individuals. We walked to raise awareness that not all Christians are alike, and that large — and growing — numbers of Christians embrace a more “progressive” vision of Christianity than what one finds portrayed in the media. 
Part of what came out of that experience was an awareness of the need for some new labels and to modify the meaning of some old ones. In both classically liberal/mainline circles and, interestingly, in conservative camps as well.
I will let you read the article for the whole conversation.  The part that stood out to me (and to Geoff Holsclaw who pointed me to it) was the section related to the label ‘progressive’. For the past couple of weeks I have enjoyed a lively set of conversation here about the Liberal Label and ‘progressive’ among others. Elnes explains why he has moved on from simple ‘progressive’:
Don’t get me wrong when I back off of the word “progressive.” This has been my adopted label for years, and the walk was made in the name of Progressive Christianity. But I’ve had to come to terms with its weaknesses. For many Christians, “progressive” is just another term for classic Christian liberalism. They have adopted the label because it’s more publically acceptable than “liberal.” 
Christian liberalism was an important movement in America in the 19th and 20th centuries, and without it, Christianity would be struggling even more than it already does to embrace science and issues of social justice. But like any movement, liberalism has had a certain lifespan. We gleaned the best insights of liberalism and moved on long ago.
My favorite line is “ We also appreciate many of the fruits of liberalism, like social justice, inclusivity, and openness to other faiths. We affirm the positive role that doubt and uncertainty play in a healthy faith, recognizing that faith and science can be allies in the pursuit of truth.”
 
The reason I enjoyed the article so much was that it reflected some classic journeys about how people came to envision themselves as liberal, conservative, and progressive. I hear these stories all the time. I love these stories. Listening to people’s faith journey is one of my favorite things about what I do.
 
The problem is that I do not find myself in those stories – not exactly....
 
I grew up Evangelical with a hint of the charismatic. In my 20′s I went to Bible college was both emboldened in my charismatic leanings and horrified at the conservative nastiness I often encountered by those I shared the classroom with. People who grew up a little more fundamentalist or reformed than me had a very different experience of being Evangelical. There was some type of culture war … we were wrapped up in evangelism, missions, and issues of holiness – but without that culture clash. (in hind site, it was probably because we were allergic to politics).
 
17-85-BE3-134-08.0006-John WesleyAfter college I had a decade-long pastorate in an evangelical/charismatic church plant. I loved it. In the final years of that time I started reading N.T. Wright and then Brian McLaren – instead of Josh McDowell and Ravi Zacharias. I was warned by denominational leadership to be careful with that McLaren guy but by then I was on my way to George Fox Evangelical Seminary. I assumed I would study with Len Sweet until I met Randy Woodley.
 
Fast-forward 6 years and I am presently prepping for qualifying exams as a classically mainline grad school and ministering at a mainline church (albs & stoles – stained glass and lectionary). I never stopped praying however. I never went through that predictable thing that Elnes describes. Yes, I moved on from the superstitious elements of the tradition. Sure, I reformatted my cosmology and even adapted my metaphysics. I engaged Biblical scholarship which radically altered my view of scripture. I realized that politics wasn’t just permissible but, as Jesus modeled, was necessary.
 
All of that is to say that I stand by my posts of the past 3 weeks that we need to move on from the Liberal label and with Elnes we need to nuance ‘progressive’ in ways that are more clear.  I like his distinctions within progressive christianity. I know people in all of those camps.
 
I, however, am going to stick with “spirit-filled processy christo-centric hyperTheist” for myself.

 
 
... if by a liberal they mean
someone who looks ahead and not behind,
someone who welcomes new ideas without rigid reactions,
someone who cares about the welfare of the people -
their health, their housing, their schools,
their jobs, their civil rights, their civil liberties...
if that is what they mean,
then I am proud to be a liberal.
 
- President John F. Kennedy, 1960
 
 
 
 
 

Sunday, February 5, 2012

"Nothing New Under the Sun:" 19th Century Theology v. Today's Late 20th Century Contemporary Theology

Finding roots and gems in old theologies
http://www.patheos.com/blogs/rogereolson/2012/02/finding-roots-and-gems-in-old-theologies/

by Dr. Roger Olson
February 2, 2012

For the past month I’ve been immersed in nineteenth century theology: Schleiermacher, Kierkegaard, Ritschl, Hodge, Catholic Modernism (Blondel, Loisy, Tyrrell), Troeltsch, Dorner, Bushnell. It isn’t the first time, but this time I’m reading more primary texts and writing about these almost forgotten theologians.

One thing I’m finding confirmed is my long-standing opinion that there’s really nothing new in “contemporary theology.” That’s one reason I chose historical theology as my primary field of research and teaching. Every time I hear that there’s a “new thing” afoot in theology or church life or among Christians I easily find how it’s not really new at all!

For example, “relational theology” is all the rage now in certain theological circles. It’s a catch-all phrase for viewing God as affected by what happens in the world. It’s a reaction against strict classical theism that says God is simple substance, pure actuality with no potentiality, absolutely immutable, etc. Process theology is one form of it, but there are more “conservative” forms as well. (Open theism is a form of relationship theology.) I wish they would read Isaak August Dorner! In his three essays on divine immutability he completely overturned classical theism without denying God’s essential sameness through time. He made a strong distinction between God’s “ethical immutability” and God’s changing experience in relation to the world (which he regarded as an expression of his ethical character as love). Dorner clearly also influenced Barth’s doctrine of God as “He who loves in freedom.”

Dorner’s “progressive incarnation” idea struck me immediately as similar to, if not identical with, Norman Pittenger’s neo-Antiochian Christology in The Word Incarnate.

Bushnell’s idea of all language, and especially God-talk, as symbolic and metaphorical anticipates many postmodern ideas about language and theology. (Fortunately he did not take it to the extent that, say, Sallie McFague takes it.)

Troeltsch’s historicism foreshadows “religious pluralism” (e.g., John Hick). He even talked about an “Absolute” that transcends history and religious diversity that is very much like Hick’s “The Real.”

Catholic Modernism paved the way for the “Nouvelle Theologie” that created Vatican 2 and found expression in de Lebac, Rahner and von Balthasar. But even much of the Modernists thought was influenced by Newman, a previous Catholic thinker.

Kierkegaard, of course, sounds like all kinds of dialectical Christian thinkers from Barth to Peter Rollins!

When I was reading Hodge, of course, I almost thought I was reading Grudem or David Wells!

So to what conclusion does all this lead me? There are new ways of expressing old ideas, but most “new ideas” are, at core, recycled old ideas–repackaged, updated, sometimes reconstructed. But it’s very difficult to find anything truly new.

Did the nineteenth century see anything truly new come about in Christian theology?

Well, the whole idea of a “secret rapture” among fundamentalists is totally new in about the 1830s. It first appeared in circles associated with Edward Irving, the pre-Pentecostal Presbyterian preacher in Great Britain. (That was meant somewhat tongue-in-cheek as most believers in the “secret rapture” think true believers have always believed it!)

Sure, there were some new developments in theology in the nineteenth century, most of them not particularly helpful (because they were somehow related to modernity–as accommodation to, or over reaction against, it). Schleiermacher’s idea of religion as “the feeling of utter dependence” was relatively new, although it stood on the shoulders of Pietism and Romanticism. Dorner’s idea of progressive incarnation seems new even if it parallels Nestorianism.

But what’ s really new in twentieth century or twenty-first century theology? The God-is-dead movement (that is still alive with certain radical postmodern theologians)? Perhaps. But, of course, that was heavily dependent on Nietzsche, Hegel, Feuerbach and Blake!

Show me something claimed to be “new” in twentieth or twenty-first century theology and I’ll show you its roots in nineteenth century (or earlier) theology. Now, maybe that’s a good thing. I’m sure many would say it is. I’m not making a value judgment here. I’m just being descriptive. My point is that perhaps we need to go back and rediscover nineteenth century theology; at the very least it will help us understand and put contemporary theology in perspective.



31 Responses to Finding roots and gems in old theologies

*as always, comments, highlighting, etc, are mine own observations! - res

  1. Joe Canner says:
    How would you characterize recent efforts (Peter Enns, for example) to re-evaluate in a more reasonable way the historical and archaeological findings that led to radical criticism and attempts to eviscerate the Scriptures? For me, it has been a very refreshing development (even if not entire novel) that we can look at the implications of these findings carefully without having to to throw out Scripture, and without having to reject the evidence out of hand because of an a priori commitment to strict inerrancy.
    • rogereolson says:
      Horace Bushnell, allegedly the “father of American liberal theology,” was opposed to “radical biblical criticism” even though he didn’t believe in inerrancy. There were voices raised against radical biblical criticism (e.g., Baur and Strauss) when it first raised its head and ever since. I doubt anything new is being said now, although perhaps some new archeological discoveries are relevant to the contemporary discussion that weren’t available a century ago or more. The problem with radical biblical criticism (e.g., Bultmann’s) is its presuppositions. Bushnell pointed that our over a century ago. He was a supernaturalist and accused the radical critics of operating out of an anti-supernatural world view.
      • Robert says:
        I’ve started to read Sparks’s “God’s Word in Human Words: An Evangelical Appropriation of Biblical Criticism.” One of the arguments he makes is that, although there are indeed certain aspects of “liberal” biblical criticism that are driven or constrained by naturalistic assumptions, this is not always the case and is too often used as a convenient ad hominem argument to dismiss biblical criticism.

      • Basically, if you take a broad brush and say that the conclusions of biblical criticism are all (mostly, etc.) simply artifacts of naturalistic assumptions, then you can dismiss such criticism out of hand as being nothing more than materialistic naturalistic bias. That’s the same basic argument against evolutionary theory. Evolutionary theory [sic, Darwinism/Scientific Naturalism - res] is nothing but an artifact and outgrowth of (atheistic, materialistic, naturalistic) assumptions, and that if you set aside those assumptions, then evolutionary theory (biblical criticism) is nothing but a shaky house of cards.

      • I’m not going to re-produce Sparks’s arguments. But his basic thesis is that this often is simply not true and not intellectually honest. Many biblical critical conclusions are based on the same basic methodology that shapes other historiographical work and which has been used to, e.g., successfully decipher various “dead” languages. And if you take the time to work through those arguments to their conclusions, it requires considerable interpretive heroics (special pleading) to explain them away.

      • Again, I’ll leave it for Sparks to advance those arguments in detail, b/c I’ve not mastered them myself. But I found him pretty credible and compelling, at least as far as I’ve gotten.
        • rogereolson says:
          I think there are two types of higher criticism of the Bible–those based on naturalistic assumptions (e.g., Bultmann and Perrin) and those not based on naturalistic assumptions. The problem is, it’s harder to come up with names of those practitioners of higher criticism (form, redaction, etc.) who explicitly hold a supernatural worldview.
  2. ME says:
    I’ve read a lot of Kierkegaard, and love it. Besides Barth, what 20th or 21st century theologians have been strongly influenced by the great Dane?
    • rogereolson says:
      Many! Brunner, of course. Reinhold Niebuhr, Rudolf Bultmann, every existentialist theologian is at least indirectly influenced by K. About a year ago I was reading a lot of John Caputo and recognizing the influence of K. all over the place in his writing even though Derrida is his muse. I’d say Peter Rollins is influenced by K. I’d say K. is one of two or three most influential Christian thinkers of the modern world.

      • ME says:
        Thanks! I don’t think I’ve read any of those you mentioned, but, from the very little I do know I have a negative opinion of Niebuhr (strongly negative!) and Derrida. K wrote with “two hands” so to say. I love most the things he wrote from the ideally Christian point of view and suspect Niebuhr and Derrida were more influenced by what K wrote with his “other” hand. Just an uninformed guess, though.
  3. Robert says:
    I think it’s a good thing :-) If you think about, e.g., salvation, you have inclusivism, restrictivism, universalism. I mean, as an example, what else is left that isn’t in some respect derivative?
  4. Brian says:
    Hello, it’s interesting to see how the hottest “new” trends in theology aren’t so new. Now my question deviates a little from your article, but I am pretty sure that all “new” forms of heresies (with a capital “H”) have their roots set in early heresies. Now, my question is, is it possible for new heresies (with a capital “H) to just pop up? If this isn’t the case, is heresy (with a capital “H”) defined only by the early church’s creeds? (For example, the Nicene Creed) Or is it actually possible for new heresies (ones that the early church may not have addressed) to pop up onto the theological scene?
    • rogereolson says:
      I guess I’d have to hear an example to decide. But I can’t think of any new ones; they all seem to be new versions of old ones. Now, if we step outside of Christianity, of course there are lot of invented religions–religions simply invented by entrepreneurs. In virtually ever case, they are just new, eclectic expressions of old traditions such as gnosticism. Don’t ask me to name any; some of them have batteries of lawyers that sue people who mention them in a negative way. But they’re pretty easy to spot.
  5. Sean says:
    Funny–I’m presently reading Schleiermacher (TCF) for the first and last time in my life. While there is an occasional gem (or at least shiny stone) amidst the mounds of problems and the work explains a lot of what happens later–my goodness, is his prose ever impenetrable! (And I say that as someone who enjoys reading Barth’s CD as a morning devotional!) It makes me wonder how much his recognition as brilliant is actually deserved or if people concluded that simply because he’s so difficult.
    • rogereolson says:
      Yes, he’s difficult to read. No doubt about it. But he’s worth wrestling with just because of his influence on later theology.
  6. Holdon says:
    “Well, the whole idea of a “secret rapture” among fundamentalists is totally new in about the 1830s. It first appeared in circles associated with Edward Irving, the pre-Pentecostal Presbyterian preacher in Great Britain.” That it first appeared in Irving circles is a myth, not historical. And that it was totally new has been debated as well. But “new” has various meanings, so you could be right. It was never really a secret since Paul wrote: “I don’t want you to be ignorant brethren….” .
    • rogereolson says:
      I stopped believing in the “secret rapture” when I studied Paul’s eschatology closely for myself. There’s not even a hint of it there. As for how and when belief in it arose, read The Incredible Cover-Up by Dave MacPherson.
      • Holdon says:
        “As for how and when belief in it arose, read The Incredible Cover-Up by Dave MacPherson.” I suspected as much, that you would rely on that source. But it isn’t a good source. Nor was his’ a “new” discovery. Something similar was uttered a long time ago and refuted then as well. See: http://stempublishing.com/authors/kelly/7subjcts/rapture.html. Paul never said that the rapture would be “secret”. He plainly told the Thessalonians that he didn’t want them to be ignorant and then explained the rapture. I don’t know who came up with calling it a “secret” rapture. I suspect it came rather from the opponents as the proponents allude to them calling it such in the 19th century.
        • rogereolson says:
          I didn’t say MacPherson’s discovery was “new,” did I? But I am convinced by it. As a historical theologian, I cannot find any reference to a pre-tribulation rapture, secret or not, before the originating events MacPherson talks about. Can you? Name a Christian biblical scholar or theologian before the 1830s who believed in such. I do not know of any. The issue isn’t “secret” or not; the issue is “pre-trib” or not. However, all the people I know who write about a pre-tribulation rapture describe it in ways that could rightly be called “secret” meaning Jesus does not appear to everyone in that event.
  7. What are the historical roots of liberation theology?
    • rogereolson says:
      I find “the preferential option for the poor” for in Rauschenbusch’s writings. And the there were the Zealots and the Fraticelli and Thomas Muntzer and many groups throughout Jewish and Christian history that advocated and practiced revolution against injustice and oppression.
  1. Bev Mitchell says:
    What is really new in the last 100 years is our understanding of the nature of the biological and physical world, along with phenomenal advances in our understanding of the facts of history and archaeology. All these new discoveries have their various interpretors, of course, but the mountain of new facts is enormous – major truths have come to light and they are very different from what was known in the past. Many of these new truths have yet to find there way into general evangelical thought and theology/interpretation of Scripture. If we hold to the idea that theology is faith seeking understanding, which I take it means starting with a solid faith and then considering all truth as from God, and considering it seriously, there is much work to be done.
    Fortunately, many are hard at work on this front. Unfortunately, many evangelical leaders, inside and outside the academy, prefer to spend their time ignoring or severly criticizing this work – or re-dissecting/defending age- old positions with little reference to modern advances. As you say, there is little new when one considers the scope of theological positions taken through the centuries.
  2. What is very new is the good fruit yielded by recent secular studies that can be used to support/elaborate various of those positions that were once more speculative. Even in working together, generally creed-afirming Christians reveal a reluctance to be as cohesive as they should be. Consider the following, four multi-authored books. While the scope is very broad, they are all very Christian works and strongly related at various levels. Yet, there is practically no overlap among the 67 authors.
    The Work of Love: Creation as KenosisJohn Polkinghorne ed. 2001
    11 authors
    The Bible Tells Me SoRichard P. Thompson and Thomas Jay Oord eds. 2011
    32 authors
    The Art of Reading ScriptureEllen F. Davis and Richard B. Hays eds. 2003
    13 authors
    Scripture’s Doctrine and Theology’s BibleMarcus Bockmuehl and Alan J. Torrance eds. 2008
    11 authors
    • rogereolson says:
      The sheer amount of theology being written and published these days is staggering. Who can keep up? Yet, as I approach books like these I’m prone to think I won’t find anything all that new in them (except new packaging and new evidence). The basic theological views and arguments seem to be recycled.
  3. Rob says:
    Question. At what point would you say that theologians in the U.S. and Britain stopped reading the contemporary philosophy of their own language? 19th century? 20th century? Seems as though many of the ones you mention were well-read in the 19th century German philosophy and that their theology is unintelligible apart from it.
    • rogereolson says:
      To be sure, Germany became the “Mecca” for theologians from all over the world, probably beginning in the early 19th century [sic, thus the need to be able to read German b/c of all the literature being produced at that time! Theology for today requires one to be able to read English to keep up with current trends. - res]. All American and British theologians who could traveled to Germany (and later Switzerland) to hear Schleiermacher, Ritschl, Tholuck, then Barth, et al. I’m not sure that Hodge was all that influenced by German theology; he traveled in Germany and met leading German theologians and heard them lecture, but he was more influenced by Reid than by them. Bushnell was mainly influenced by Coleridge. Without doubt, however, German language philosophy and theology has led the way in modern theology (for better worse).
  4. DRT says:
    Buddy Jesus is new :)
    • rogereolson says:
      I’m not sure about that. The language may be new, but think about Zinzendorf’s talk about Jesus as “our little lambkin” (and friend).
  5. Bev Mitchell says:
    I need to become a better proof reader – “find their way” not “find there way” – sigh!
  6. Fred Smith says:
    Your reading of the 19th Century is a bit “one-sided”–diverse as these theologians were they were very much in the “classical liberal” wing of 19th Century theology. Important work was done by such men as John L. Dagg, Charles Hodge, B. B. Warfield, Charles G. Finney, A. A. Hodge and Augustus H. Strong, to name a few. Many of these were Calvinists, but not all (but then, Calvinism was a leading intellectual movement in the 19th century). Every one of them had an influence on the life of the churches, often across denominational lines, at least as much so as the classical liberal theologians on your reading list.
    • rogereolson says:
      Especially the conservatives you mention would deny introducing any new ideas. In fact, at the celebration of Hodge’s 50th anniversary of teaching at Princeton he famously declared that during that time no new ideas had been taught at Princeton. Finney? Even his “New Measures” were anticipated by Whitefield and Wesley and certainly by the revivalists of the Cane Ridge Revival. But my main point was that contemporary (late 20th century/early 21st century) theology doesn’t seem to have anything new to offer. My point was that today’s “trends” in theology seem to bed recycled from the 19th century. Also, I included some non-liberals in my list of 19th century theologians. Dorner was not a liberal.
  7. Matt W says:
    Donald Bloesch had an intersting idea in his volume on the Church in his Christian Foundations series. He wrote that the emergence of sects and cults, and the emphasis of second order truths to first order status, is a result of the Church not fully living up to her high calling in a holistic sense. In other words, where there is a deficiency in the life and thought of the Church, the tendency is to overcompensate with some ‘new’ movement or ‘new’ school of theological thought.
    • rogereolson says:
      Bloesch was a good Pietist (in the best sense of the word). He tought that spiritual vitality was first and doctrine second (without in any way making doctrine unimportant). His early books on evangelicalism modeled for me what it means to be “generously orthodox.”