Here are my several reflections on Christianity for 2019.
First, I would like to see an updated form of inaugurated eschatology ala Oscar Cullman focused on Christ's presence in this life and throughout all humanity. But without the need for predicated end time schemes.
More specifically, I would like to write of the relentless Spirit of God reaching into humanity's willful struggle with sin and evil that through a process described in the bible as a process of salvation-history, God's work of atoning redemption might be extended to its fullest affects into humanity's existence. That is, should it be possible before mankind brings itself to a point of extermination commonly termed by biblicists as Armageddon. Which surely will occur if the church doesn't get its act together and learn to love all sinners, serve all sinners, and include all sinners at the tables of Christ.
In attempting this, I would also like to remove all popular end time schematas which reinforce in the church the furtility of being present in a sinful world as it awaits divine judgment. Surely it will if the Spirit cannot empower His faithful to act and work in the place of Jesus. As such, I would like to recast eschatological pessimism with eschatological hope by building on the more contemporary themes of a truly open and relational theology using process theology as its philosophical basis.
By this I mean to rid the bible of its perceived Calvinistic themes of a dipolar God who is actively judging and controlling all lives to a most dreadful end reserved for all who are not predestined or elected to eternal life. This is the crudest, most heinous interpretation of a loving God who seeks all mankind to be at peace through salvation provided in Christ. Though I do not chose the idea of Universalism, I do chose the idea of spiritual responsibility. And in that responsibility to allow all humanity to come to God's outreaching call on every level possible, made possible by Jesus' atoning sacrifice who brings healing and wholeness to all who come to God in their own way.
Connected to that thought is the healing which comes to all communities and nations of the world should they learn to love one another with Jesus' love that wars and hatreds would cease, oppression and cruelty end, that peace and goodwill to all become the operative ethic of the world. Open and Relational Theology is just such a vehicle to urge both church and mankind more favorably forward towards enacting the love of God brought to this world in Christ. It demands we do not wait to die and go to heaven but to be willfully resolved to bring heaven here on earth across all relations, distinctions, disagreements, divisions, and mistrust.
And with this idea to perceive God as the whisper on the wind; the many-hued spectra of light; the silence which runs underneath the noise of creation. Whose divine sovereignty is both weak and strong and built upon the cornerstones of love, mercy, grace, forgiveness, and sacrificial service to the other.
In a sense, many articles housed within this website move along these lines of thought but they all could be written again with a stronger voice underlaid with the foundation of process theology and then across all systematic doctrines, creeds, and traditions of church beliefs. For me, this perception cries out to me that God is there. He is with us. He never will abandon us. That His love is the healing balm we all need in every aspect of our life despite the distracting, if not deceptive, noise of many other beliefs, creeds, and doctrines shouting hate, judgment, oppression, malice, and injustice. This god I do not recognize and will not follow. It is a god made in man's image. An image fallen and depraved. But the God of love is the one I chose best to follow, to re-imagine, and share with those around me.
More specifically, I would like to write of the relentless Spirit of God reaching into humanity's willful struggle with sin and evil that through a process described in the bible as a process of salvation-history, God's work of atoning redemption might be extended to its fullest affects into humanity's existence. That is, should it be possible before mankind brings itself to a point of extermination commonly termed by biblicists as Armageddon. Which surely will occur if the church doesn't get its act together and learn to love all sinners, serve all sinners, and include all sinners at the tables of Christ.
In attempting this, I would also like to remove all popular end time schematas which reinforce in the church the furtility of being present in a sinful world as it awaits divine judgment. Surely it will if the Spirit cannot empower His faithful to act and work in the place of Jesus. As such, I would like to recast eschatological pessimism with eschatological hope by building on the more contemporary themes of a truly open and relational theology using process theology as its philosophical basis.
By this I mean to rid the bible of its perceived Calvinistic themes of a dipolar God who is actively judging and controlling all lives to a most dreadful end reserved for all who are not predestined or elected to eternal life. This is the crudest, most heinous interpretation of a loving God who seeks all mankind to be at peace through salvation provided in Christ. Though I do not chose the idea of Universalism, I do chose the idea of spiritual responsibility. And in that responsibility to allow all humanity to come to God's outreaching call on every level possible, made possible by Jesus' atoning sacrifice who brings healing and wholeness to all who come to God in their own way.
Connected to that thought is the healing which comes to all communities and nations of the world should they learn to love one another with Jesus' love that wars and hatreds would cease, oppression and cruelty end, that peace and goodwill to all become the operative ethic of the world. Open and Relational Theology is just such a vehicle to urge both church and mankind more favorably forward towards enacting the love of God brought to this world in Christ. It demands we do not wait to die and go to heaven but to be willfully resolved to bring heaven here on earth across all relations, distinctions, disagreements, divisions, and mistrust.
And with this idea to perceive God as the whisper on the wind; the many-hued spectra of light; the silence which runs underneath the noise of creation. Whose divine sovereignty is both weak and strong and built upon the cornerstones of love, mercy, grace, forgiveness, and sacrificial service to the other.
In a sense, many articles housed within this website move along these lines of thought but they all could be written again with a stronger voice underlaid with the foundation of process theology and then across all systematic doctrines, creeds, and traditions of church beliefs. For me, this perception cries out to me that God is there. He is with us. He never will abandon us. That His love is the healing balm we all need in every aspect of our life despite the distracting, if not deceptive, noise of many other beliefs, creeds, and doctrines shouting hate, judgment, oppression, malice, and injustice. This god I do not recognize and will not follow. It is a god made in man's image. An image fallen and depraved. But the God of love is the one I chose best to follow, to re-imagine, and share with those around me.
R.E. Slater
November 12, 2019
Edited March 30,2020
Addendum
Below are several of my old seminary books that served among many others as a basis when looking at The Relationship Between the Testaments. To the 200 page treatise I wrote on systematic theology I also wrote a 17 page summary of the major themes found across the bible. At the time I decided there were twelve such themes under the following subheadings:
These subheadings I might today re-structure into the more general categories:
Overall God has placed creation in relationship with humanity and vice versa. Through this medium of timeful existence the bible shares God's promises through covenant, Messianic event, narrative themes related to sin and salvation, various salvific motifs of salvation-history, and revelatory word.
For now I have but one simple thought which drives both my faith and my faithfulness and that is "Christ and Christ alone" centered absolutely, positively, 100%, in the "Love of God". When I read the bible, write, preach, teach, act, behave, whatever... all must reflect Jesus as God's mid-point of salvific history and its meaning for us today.
R.E. Slater
November 13, 2019
Edited March 20, 2020
Edited March 30,2020
Addendum
Below are several of my old seminary books that served among many others as a basis when looking at The Relationship Between the Testaments. To the 200 page treatise I wrote on systematic theology I also wrote a 17 page summary of the major themes found across the bible. At the time I decided there were twelve such themes under the following subheadings:
- Two Testaments: One Bible, by D.L. Baker
- The Christ of the Covenants, by O. Palmer Robertson
- Millennialism, by Charles Feinberg
- Remnant Theology, by Gerhard F. Hasel
- The Presence of the Future by George Eldon Ladd
- Toward an OT Theology, by Walter C. Kaiser
- The Messianic Hope, by Charles Augustus Briggs
- Gospel and Law: Contrast or Continuum, by Daniel P. Fuller
- Israel and the Church, by Carl B. Hoch
- Christ and Time, by Oscar Cullmann
- God's Design: A Focus on OT Theology, by Elmer A. Martens
- OT and NT Theology: Basic Issues in Current Debate, by Gerhard F. Hasel
These subheadings I might today re-structure into the more general categories:
Subject Description Theology
Revelation One God: Different Cultural Meanings Hermenuetics
Salvation The God of Redemption Redemption
Eschatology The God of Healing & Wholeness Promise
Missional God's People Who Speak & Act Message/Ethics
Relational The Presence of God Presence
Knowledge Themes of Continuity & Discontinuity Meaning
Christology The God of Hope Hope
Holy Spirit The God of Grace & Mercy Love
Community The Fellowship of the People of God Fellowship
Process God in Creation's Re-Creation Assurance
Teleology God in Process Means, Methods & Mode
Apology God in Discussion Examination
At the time it seemed all so clear to this young theolog but move forward nearly 35 years hence and I have more questions than answers, criticisms than solutions, reflections than assurances, and urgency than indifference.
For now I have but one simple thought which drives both my faith and my faithfulness and that is "Christ and Christ alone" centered absolutely, positively, 100%, in the "Love of God". When I read the bible, write, preach, teach, act, behave, whatever... all must reflect Jesus as God's mid-point of salvific history and its meaning for us today.
It is Jesus who will deliver this world back to God whole and at peace. And it is our responsibility to obey. Whether we destroy ourselves in the process or whether we repent to work together to make Jesus' gift at once and at one with God, this alone is our mission. Christ, and Christ alone.
R.E. Slater
November 13, 2019
Edited March 20, 2020
Oscar Cullmann
Oscar Cullmann
| |
|---|---|
| Born | 25 February 1902
Strasbourg
|
| Died | 16 January 1999 (aged 96)
Chamonix
|
| Known for | Christian theologian |
| Academic background | |
| Alma mater | Strasbourg seminary |
| Academic work | |
| Discipline | Christian eschatology and Christology |
| Institutions | Basel Reformed Seminary, Sorbonne - Paris |
| Influenced | John Howard Yoder[1] |
Oscar Cullmann (25 February 1902, Strasbourg – 16 January 1999, Chamonix) was a Lutheran theologian. He is best known for his work in the ecumenical movement and was partly responsible for the establishment of dialogue between the Lutheran and Roman Catholic traditions. Because of his intense ecumenical work, Cullmann's Basel colleague Karl Barth joked with him that his tombstone would bear the inscription "advisor to three popes."[2]
Biography[edit]
Cullmann was born in Strasbourg (then in Germany) and studied classical philology and theology at the seminary there. In 1926, he accepted an assistant professorship, a position previously held by Albert Schweitzer.
In 1930, he was awarded a full professorship of New Testament. From 1936, he also taught the history of the early church. In 1938, he began teaching both subjects at Basel Reformed Seminary. In 1948 Cullmann accepted a position teaching theology in Paris at the Sorbonne while he continued at Basel. He retired from both in 1972.
He was elected a foreign member of the Royal Netherlands Academy of Arts and Sciences in 1960.[3]
He was invited to be an observer at the Second Vatican Council.[2]
Upon his death at 96, the World Council of Churches issued a special tribute to Cullmann to honour his ecumenical work.
Theology[edit]
Cullmann's studies on Christian eschatology and Christology drove him to propose a third position over against the popular positions of C. H. Dodd and Albert Schweitzer, known as "redemptive history" or "inaugurated eschatology". He wrote that Jesus Christ was the midpoint of sacred history, which informs general history and runs linearly from creation to consummation.[2] He stressed the objective reality of sacred history against the existentialist interpretation of Rudolf Bultmann, a fellow German theologian. Cullmann suggested the analogy of D-Day and VE-Day to illustrate the relationship between Jesus' death and resurrection on the one hand, and his parousia on the other.[4]
Selected works[edit]
Among Cullmann's important works are:
- Cullmann, Oscar (1950). Baptism in the New Testament (trans. of Die Tauflehre des Neuen Testaments: Erwachsenen- und Kindertaufe). Studies in Biblical Theology. 1. London: SCM Press. ISBN 9780334000686. OCLC 13521948. - (trans from the Zürich: Zwingli-Verlag, 1948 1st edition).
- ——— (1951). Christ and Time: the primitive Christian conception of time and history (trans. of Christus und die Zeit: die urchristliche Zeit- und Geschichtsauffassung. London: SCM Press. OCLC 603792847. - (trans from the Zollikon-Zürich: Evangelischer Verlag a. g., 1946 1st edition).
- ——— (1953). Early Christian Worship (trans. for Urchristentum und Gottesdienst). Studies in Biblical Theology. 10. London: SCM Press. ISBN 9780334003533. OCLC 391942. - (trans from the Basel & Zürich, 1944 1st edition).
- ——— (1953). Peter: Disciple, Apostle and Martyr (trans. of Petrus, Jünger, Apostel, Martyrer: das historische und das theologische Petrus-problem. London: SCM Press. OCLC 603801281. - (trans from the Zürich : Zwingli, 1952 1st edition).
- ——— (1958). Immortality of the Soul; or, Resurrection of the dead?: the witness of the New Testament. Ingersoll Lecture, 1955. London: Epworth. OCLC 9538428.[5]
- ——— (1959). The Christology of the New Testament (trans. of Die Christologie des Neuen Testaments). London: SCM Press. OCLC 301386195. - (trans from the Kampen: Kok, 1911 1st edition).
- ——— (1965). Salvation in History (trans. of Heil als Geschichte: heilsgeschichtliche Existenz im Neuen Testament. New Testament Library. London: SCM Press. ISBN 9780334015598. OCLC 17518219. - (trans from the Tübingen: J.C.B. Mohr (Paul Siebeck), 1965 1st edition).
