Repost: Relational Theology in its Open & Process Forms

Relational Theology in its

Postmodern Open and Process Forms:

Working Towards a Syncreticism of Both Systems

In a previous post on process theology ( http://relevancy22.blogspot.com/2011/11/why-and-what-of-process-theology.html ) I expressed a desire to elevate Classic Theism into postmodernistic process terms not realizing that Open Theology had already done that. I also declared a new name for this type of theism, calling it Relational Theism. Not realizing that that had been done too having discovered Thomas Jay Oord's version of Relational Theism which he calls by the same name. It is a blending of Open Theology (also called Open Theism), with that of his own Relational Theism, both of which elevate the concepts of Classic Theism into modernistic expressions.  And, it seems that process theology had at one time been considered under the label "relational-process theology," which is yet another theme Thomas Oord may have re-packaged from process theology like what I am attempting to do now, however belatedly.

Moreover, as I explore Open Theology I am discovering it to complete Arminianism's questioning of the Calvinistic concepts of God's foreknowledge and election. Which is helpful because a doctrine focused on man's free will in relation to God can only go so far (though Armenianism is more than this but I am generalizing here to pander to its opponents that grant ill-will towards its doctrines). Consequently, Open Theology coupled with that of Oord's Relational Theism helps to complete Arminianism's reaction against Calvinism's overemphasis on God's Sovereignty vs. man's free will. What I want is balance and what I'm finding is that Arminianism is curiously much better positioned to speak to God's sovereignty than Calvinism is (even though Calvinism's many significant themes all revolve around the sovereign, active control of God over His creation!... all of which has been discussed in numerous articles posted on the sidebars here in this website).

Further, Open Theology / Relational Theology are syncretising themselves with their larger, more sophisticated and better developed relative, Process Theology. But with an important distinction that the former differs from Process in terms of being non-panentheistic. However, to my mind, the understanding of "ex nihilo creation" pertaining to God's independence and interdependence to His creation can both be true without the denial of the other. The former as factually explicit in defining a Creator who creates; and the latter, as a Creator who willingly limits Himself to His creation.

However, this is not true panentheism in classic Whiteheadian terminology. But it does seem that a more liberal, modified, version of Process Theology away from its stricter definition of "ex nihilo creation" could allow for a syncretism between Process Theology with Open Theology. Which is the syncreticism that I had earlier mentioned and hope to see (if possible). If this be so, than I continue to be attracted towards investigating all the areas of similarity and dissimilarity between these two systems in hopes of seeing a newer expression of Theism arise. One couched within postmodernistic language and allowing for the double meaning for the concept of "ex nihilo creation."

Moreover, my originating concept of Relational Theism is not strictly at this time, the same as Thomas Oord's expression of Relational Theism.... Though as I read Oord, I find him expressing exactly my own sentiments, and to which am thankful for all of his hard work of "personalizing" Open Theology's animating basis that felt static, cold and impersonal without it.

But I think what I want to further see is whether Open Theology and Oord's Relational Theology will continue to intermingle and elevate themselves systematically towards Process Theology's postmodernistic language. If that then becomes the case then we will have as a consequence a more mature system of Open-and-Relational Theism/Theology. One that is both similar and dissimilar to Classic Theism and more in tune with Process Theology's pervasive (but not substantive) elements (as mentioned in a previous post). And postmodern. For me, this is where Relational Theism should be headed as I understand it right now. And it is a continuing interest of mine to study and examine in the year ahead once I get past several other topical issues expressed here on this blogsite.

And with these thoughts in mind, let us now continue to explore Thomas Oord's Relational "The-ism/Theo-logy" (sic, "God Study") that re-expresses its earlier historical fellow, Open Theology, into more relational terms between God, man and creation. Leaving us not with an uncaring, distant (or even a damning, judgemental) Godhead. But a Godhead more intimately involved in our lives then we had first imagined in our time-bounded past, present and future. And within the frailty of our fleshly constitutions pitted as they are against the harsher truths of sin, disease, calamities, and ruin. These truths give us hope. Hope any human most requires when apprehending God's divine love through His many salvific acts and benevolent rulership.

R.E. Slater

November 25, 2011

April 22, 2012

Questions to Ask

Open Theism/Theology

1. What does practical ministry look like from an Open view?

2. How should we think about science and culture as Open theists?

3. What biblical insights have Open theists to date either underemphasized or not noticed?

4. How should Open theists think about pain and suffering?

5. Can the Open view help us think better about prayer and pray with greater conviction?

6. What voices at the margins need to be heard for Open theology to be expanded and/or embraced by others?

7. What might missions and missional theology look like from an Open view?

8. Does the Open view suggest any new insights into Christology, pneumatology, or Trinity?

9. Where should the Open theology conversation go in the future? How might the insights of Open theology be more widely disseminated?

For more information - http://www.facebook.com/TheOpenView

For seminar information - http://www.theopenview.org/snapshot

Greg Boyd

Gregory A. Boyd received a BA in Philosophy from the University of Minnesota (1979), an M.Div from Yale Divinity School (1982) and a Ph.D. from Princeton Theological Seminary (1987). He taught at Bethel University (St. Paul, MN) for 16 years and has been Senior Pastor of Woodland Hills Church in Maplewood Minnesota since 1992. He has authored and co-authored 15 books on a variety of theological and philosophical topics, including the Open View of the Future. His present interest is with the debate over future contingents throughout history, focusing especially on ancient Greco-Roman philosophy. He is currently working on The Myth of the Blueprint and Cosmic Dancing. Greg and his adorable wife Shelley reside in St. Paul, Minnesota. They have three children, one grand child, two dogs and a guinea pig.

Thomas Jay Oord

Thomas (Tom) Jay Oord is Professor of Theology and Philosophy at Northwest Nazarene University, Nampa, Idaho. He directs the Open and Relational Theologies group at the American Academy of Religion. He has written or edited about twenty books, including a number of books on Open and Relational theology. Such books are The Nature of Love, Creation Made Free, and Relational Holiness. A recent book, The Best News You Will Ever Hear, presents the gospel to nonChristians in easily accessible language. Tom blogs frequently on open theology and other subjects at ThomasJayOord.com. He is married to Cheryl, and they have three daughters.

John Sanders

Dr. John Sanders received his Th.D. from the University of South Africa in 1996. Former professor of Philosophy and Religion at Huntington College, he now serves as professor of religion at Hendrix College. Sanders has written several books outlining his path to open theism, including The God Who Risks: A Theology of Providence, and The Openness of God: A Biblical Challenge to the Traditional Understanding of God. He will be lecturing at the seminar on the basic themes and variations of Open theology.

The Emergence of Open Theology

http://thomasjayoord.com/index.php/blog/archives/the_emergence_of_open_theology/

By Thomas Jay Oord

November 19, 2009

In 1994, a quintet of Evangelical scholars – David Basinger, William Hasker, Clark Pinnock, Richard Rice, and John Sanders – published The Openness of God: A Biblical Challenge to the Traditional Understanding of God. This work has caused – and continues to cause – an uproar within Evangelical circles.

This uproar exposed the reality that many Evangelical Christians are influenced more by the theology of Reformers such as John Calvin and Martin Luther than has been often recognized. The theological voices championed by mainstream Evangelical groups have often explicitly or implicitly identified themselves with a non-open, non-relational view of God.

The uproar also revealed that a large and growing number of Evangelical Christians are looking for theological alternatives that better fit their reading of the Bible and deepest Christian intuitions. Open theology provides a potentially more satisfying alternative.

Open theology has both expanded and matured since 1994. It has become a well-spring for both theological renewal and controversy. Many significant biblical, theological, and philosophical scholars now openly embrace Open theology or at least recognize strong affinities between Open theism and their own work.

While important differences of opinion exist among Open theists, the similarities among them are also striking. Here are core themes affirmed by the majority, if not all, Open theists:

• God’s primary characteristic is love
• Theology involves humble speculation about who God truly is and what God really does
• Creatures – at least humans – are genuinely free to make choices pertaining to their salvation
• God experiences others in some way analogous to how creatures experience others
• Both creatures and God are relational beings, which means that both God and creatures are affected by others in give-and-take relationships
• God’s experience changes, yet God’s nature or essence is unchanging
• God created all non-divine things
• God takes calculated risks, because God is not all-controlling
• The future is open; it is not predetermined or fully known by God
• God’s expectations about the future are often partly dependent upon creaturely actions
• Although everlasting, God experiences time in a way analogous to how creatures experience time

These are brief statements, of course, and they do not address theological nuances that matter to Open theology scholars. But these statements are sufficiently narrow to distinguish Open theology from alternative theological options. And they are sufficiently broad to allow for differences among those who embrace the Open theology label.

I am optimistic about the future of Open theology. My optimism ultimately rests, however, on grace. I believe our loving God is, as John Wesley put it, “strongly and sweetly” calling and empowering us to live lives of love. In doing so, we participate in God’s loving reign. Open theology provides conceptual tools to make sense of these truths.

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Characteristics of Evangelical Open and Relational Theology

http://thomasjayoord.com/index.php/blog/archives/characteristics_of_evangelical_open_theology/

By Thomas Jay Oord

February 2, 2010

In a previous blog entry, I noted many of the theological beliefs that open and relational theologians affirm. I now identify three characteristics of Evangelically-oriented open and relational thinkers.

I find these three tendencies among open and relational scholars in the Evangelical tradition:

Scripture First

Open theists appreciate and draw from reason, experience, and the Christian tradition. But open and relational theologians place primary importance on the Bible for things related to God, salvation, and the big questions of life. Scripture is principally authoritative.

Open and relational theists are typically not committed, however, to affirming everything the Bible says about science, history, or culture. Most open theologians are not biblical inerrantists, if biblical inerrancy is defined as the notion that the Bible is without any error whatsoever. This rejection of what I call “absolute inerrancy” distinguishes open and relational theology from Fundamentalism.

Yet the typical open and relational Evangelical theologian also rejects the label “liberal theologian” as a way to identify their views. The primacy of the Bible steers them away from more liberal theologian traditions.

Evangelical Community Influence

While open and relational theologians may reside in just about any Christian denomination or subculture, a good number identify with the Evangelical Christian tradition. Virtually all of the major figures who adopt the label “Open theist” either teach at an Evangelically-oriented institution or attend a congregation whose members consider themselves Evangelicals.

The community with which we locate ourselves affects the way we do theology. Of course, the fact that Evangelical open and relational theists do theology in the broad Evangelical context does not also mean that they affirm all of the political and social issues normally associated with Evangelicals. In fact, Open theology sometimes draws advocates toward positions on political and social issues that do not fit either the typical conservative or liberal labels.

Humble Realists

Most open and relational theologians want to talk about how things really are or might be. This not only includes talking about the world, it also means talking about God in a realistic way.

In terms of epistemology, open and relational theists tend to be realists or critical realists. They realize that language about God and the world has limitations. But they affirm that some language better identifies what is true about God and the world than other language.

These three factors, in themselves, position open and relational theology differently than other theological alternatives. They provide fruitful avenues for engaging the sciences, for instance. They provide ways of engaging Postmodernism in constructive ways that avoids extreme relativism. And they draw upon and support the Evangelical witness and passion to the good news revealed in Jesus Christ and lived out within the Church.

Of course, open and relational theologies have critics. But I believe the ideas and theological proposals in this way of thinking are potentially more helpful today than any of the alternatives.