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


Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from 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

Tuesday, July 9, 2013

What would a new Church for the 21st Century look like?

Kierkegaard Wants a New Church
Part 2 of 2
by Tony Jones
July 6, 2013
*res = re slater 
This is the second of two excerpts from a book that I happily endorsed: Emerging Prophet: Kierkegaard and the Postmodern People of God by Kyle Roberts. Kyle is a professor at Bethel Seminary and a fellow Patheos blogger.
Kierkegaard was a prophet who critiqued "Christendom," the perversion of authentic, New Testament Christianity into the institutionalized, materialistic, triumphalist, and flabby religion of modernism. Emergent Christianity is attempting to carve out a more authentic way of being Christian and doing church within--and beyond--the ineffectual, institutionalized church of modernity.
In many ways, Kierkegaard's critiques, concerns, and goals overlap with emergent Christianity and the emerging church. For the first time, this book brings Kierkegaard into a dialogue with various postmodern forms of Christianity, on topics like revelation and the Bible, the atonement and moralism, and the church as an "apologetic of witness." In conversation with postmodern philosophers, contemporary theologians, and emergent leaders, Kierkegaard is offered as a prophetic voice for those who are carving out an alternative expression of the New Testament today and attempting to follow Christ through works of love.
- Kyle Roberts, Bethel Seminary, St. Paul, Minnesota
* * * * * * * * * * * *
The emergent movement comprises communities of Christ-followers who desire to recover a sense of authenticity, passion, vulnerability, and intimacy in their lives together. They organize their communities in an intentionally organic way, such that these ideals become (at least conceptually) more attainable that they have appeared to be in institutional forms of church.
The caveat here, from a Kierkegaardian point of view, is that when the alteration of the organization becomes the means whereby these aims can be attained, too much freight is given to change in “circumstance” as the hope for renewal, authenticity, and the recovery of the essentially Christian. Nonetheless, it does seem that at some point action must be taken; this is very Kierkegaardian, too.
Emergent Christianity’s attempt to creatively rethink the nature of the church in this changing world will serve the larger (established) church well—to the extent they take notice. Even if the transiency of emergent communities and the lack of institutional structure make propagation a serious challenge, the burst of creativity and critical reflection within emergent Christianity offers—at the very least—an important renewal resource for more empathetic traditional churches.
In any case, the question recurs and the refrain continues: How can we attain an existentially authentic faith, both individually and communally? In the context of our ecclesiology discussion, the answer may well lie in a theological de-construction (and subsequent attempted re-construction) of institutional forms of church life which often seem to inhibit authenticity, intimacy, vulnerability, and genuine community. Emergent Christians are working hard to find a better way for this journey. For others, the least they can do is empathize with their quest.
Consistent with the trajectory set forth in Practice in Christianityalbeit intensified in his final years, Kierkegaard pointed the way to the dis-establishment of the church in favor of the emergence of Christ’s kingdom. The church exists in service of in-breaking of the kingdom of God into temporality [sic, God's rule becomes present now. - res]. The confrontation with the world occasioned by the action of the historical Christ in his abased life (suffering) and crucifixion opened the way for a new mode of being in the world—one characterized by deep subjectivity and authentic community.
This community exists in the eschatological space between the eternal and the temporal, the infinite and the finite, the bound and the free. Kierkegaard’s Christology of paradox suggests that the church, as an institution—or establishment—must be provisional and temporary, and must give way to the priority of the redemptive presence, or Kingdom of God, brought about disruptively in the world through the reign of Christ as the paradoxical one. This means that the church cannot serve itself and ought not understand its mission to be self-preservation.
So Jürgen Moltmann says: “It is not the Church that ‘has’ a mission, but the reverse; Christ’s mission creates itself a Church. The mission should not be understood from the perspective of the Church, but the other way round.” The church must regularly check its own accumulated habits, its acculturations, commitments, and partnerships with the “powers” and economies of society. It cannot offer itself as an end or become preoccupied with its own self-preservation. Christianity, as an established, institutional, cultural phenomenon, is non-essential. The church defers, bends, and even disappears; like John the Baptist, it must decrease while Christ must increase.
When the church becomes its own self-perpetuating institution, when its mission begins to displace the pure, prophetic, and disruptive presence of Christ, it must be disestablished - deconstructed, even - while Christ and his Kingdom re-appears and re-emerges.
OK, who’s ready to start disestablishing churches?
* * * * * * * * * * * *
Proper Doubt
Part 1 of 2
by Tony Jones
July 5, 2013
Doubt is the other side of faith…This ethos may be one of the defining features of emergent Christianity—the willingness to countenance doubt. These doubts can arise from questioning the sincerity of religious faith (i.e. Freud’s “great apologetic challenge” to Christianity), the truthfulness of the Bible, the exclusivity of Christianity, or engaging in philosophical challenges to core Christian doctrines (such as those posed by the “problem of evil and suffering”). The acceptance of a positive role for doubt in the Christian life is consistent with the emergent ethos.
Because emergent Christianity is not terribly anxious about epistemological certainty, such questions are encouraged—or at the very least accepted and engaged. Furthermore, there is no rush to answer the questions in a final, authoritarian way. This openness to the reality of doubt in the Christian journey need not imply a glorification of doubt nor a complete disregard for objectivity (properly placed) in Christian theology….
An epistemologically humble approach to theology and faith allows for deeper authenticity and for the de-construction of the idols of certainty, dogmatism and closure. Experimental psychologist, Richard Beck, asks, “What would religious faith look like, experientially and theologically, if it were not engaged in existential repression or consolation?” Presumably, that kind of faith might be open about the reality of doubt and would courageously struggle with existential questions regarding the attainment of “truth.”
That kind of faith would not try to rely on or use religion instrumentally to assuage existential anxiety, but would attempt to be existentially authentic in the face of the lack of epistemological “objective” certainty; it would be open and honest about the pain and distress involved in the human experience and would not try to suppress the anxieties that arise from the fragmentation, brokenness, and brevity of human life.
Collectively, in terms of the experience of Christian community:
- it might have the character and courage to deal with pain, sorrow, and longing head-on, even in (or especially in) the context of church liturgy,
- it would engage the Bible with seriousness and honesty; neither avoiding its prophetic strangeness nor minimizing its difficulties, from the perspective of the modern world,
- it would utilize both celebration and lament as representations of the full nature of the human experience,
- ultimately, it would find both discomfort and solace in the central figure of Christian faith: the paradoxical God-man, who makes comfortable faith impossible but who alone can make authentic faith possible.