Describing God's Sovereignty by Love... NOT by Power

Describing God's Sovereignty by Love...

NOT by Power

With Process Theology I've been working towards refilling the phrase "Divine Sovereignty" with "Divine Love". And then, refilling the church's theology built upon Divine Sovereignty (Theodicy sic., Calvinism) with a theology of Divine Love (Theodicy sic. Arminianism, sic., Open and Relational Theology, sic., Process Relational Theology).

I remember an incident in life where I drove out of the driveway in the wrong direction. By the time I remembered I was going the other way I had travelled several miles opposite to where I was going. My conditioned response, based upon behavior, was to go the way I was going without thinking it was the wrong direction to head in this instance. Similarly with the church's theology.

The church has been centered upon Divine Sovereignty for many, many centuries. In fact, millennia, when reading all the way back through the Old Testament to the Genesis account where God is described as creating the earth and all that is in it.

Now you would think the Apostle John's description of God's Love would be front and center as a disciple of Jesus whom Jesus loved. But John introduces Jesus divinity to us ahead of his love and then, speaks to Jesus' ministry of awakening darkened hearts to the atoning work he had come to do in the life of the world, his creation:

John 1.1-13

The Deity of Jesus Christ

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 [a]He was in the beginning with God. 3 All things came into being through Him, and apart from Him nothing came into being that has come into being. 4 In Him was life, and the life was the Light of men. 5 The Light shines in the darkness, and the darkness did not [b]comprehend it.

The Witness John

6 There [c]came a man sent from God, whose name was John [the Baptist]. 7 [d]He came [e]as a witness, to testify about the Light, so that all might believe through him. 8 [f]He was not the Light, but he came to testify about the Light.

9 There was the true Light [g]which, coming into the world, enlightens every man. 10 He was in the world, and the world was made through Him, and the world did not know Him. 11 He came to His [h]own, and those who were His own did not receive Him. 12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, 13 who were [i]born, not of [j]blood nor of the will of the flesh nor of the will of man, but of God.

So let's ask the question differently... why would an all powerful God come to save his spiritually darkened, religious people from themselves and their ways? They were living by Moses' Laws, the Torah. They were practicing those Laws in their scripted, enculturated lives. And they were perceiving God rightly in all of his divine offices in Temple practices, observances, teachings, rites, and worship. What more could Jesus add to this God they knew?

First, let's look at a few definitions of sovereignty and think how church doctrine has enlivened these teachings and practices into its own beliefs and worship:

Definition: Sovereignty

Noun - supreme power or authority: Plural - sovereignties

Usage: "How can we hope to wrest sovereignty away from the oligarchy and back to the people?"

Similar: jurisdiction, supremacy, dominion, power, ascendancy, suzerainty, tyranny, hegemony, domination, sway, predominance, authority, control, influence, rule, raj, regiment.

Opposite: subservience, subjection: "the authority of a state to govern itself or another state;" or, national sovereignty.

Similar: autonomy, independence, self-government, self-rule, home rule, self-legislation, self-determination, nonalignment, freedom.

Opposite: hegemony, colonialism, a self-governing state.

 

Wikipedia - Sovereignty of God in Christianity can be defined primarily as the right of God to exercise his ruling power over his creation, and secondarily, but not necessarily, as the exercise of this right. The way God exercises his ruling power is subject to divergences notably related to the concept of God's self-imposed limitations. The relationship between free will and the sovereignty of God has been relevant notably in the Calvinist-Arminian debate and in the philosophical theodicy.

Cyber security markets providing protection & controlling information flow

Webster - Synonyms & Antonyms of sovereignty

the state of being free from the control or power of another: "upon leaving home she felt that she had achieved sovereignty for the first time in her life"

• Synonyms for sovereignty
• autonomy, freedom, independence, independency, liberty, self-determination, self-governance, self-government

• Words Related to sovereignty
• emancipation, enfranchisement, liberation, manumission, release

• Near Antonyms for sovereignty
• captivity, enchainment, enslavement, immurement, imprisonment, incarceration, internment, subjugation

• Antonyms for sovereignty
• dependence (also dependance), heteronomy, subjection, unfreedom

2a body of people composed of one or more nationalities usually with its own territory and government: "As parts of the same sovereignty, the states should not enact laws intended to harm one another economically."

• Synonyms for sovereignty
• commonwealth, country, land, nation, state

* * * * * * *

Continuing...

So let's ask the question differently... why would an all powerful God come to save his spiritually darkened, religious people from themselves and their ways? They were living by Moses' Laws, the Torah. They were practicing those Laws in their scripted, enculturated lives. And they were perceiving God rightly in all of his divine offices in Temple practices, observances, teachings, rites, and worship. What more could Jesus add to this God they knew?

When attending church, participating in church ministry and government, it's polities and practices, Divine "controlling power" seems to resonate throughout its structure and missional outreaches. Whether by a dogma, a doctrine, officiating processes of overseership, synods, associations, fellowships, etc. Controlling message, beliefs, and practices is a large part of the church's life.

But What If...

But what if God is defined in terms of God's Love and not by God's Power? What if God's Sovereignty is refilled with the idea of a Loving Sovereignty, a Loving Deity, a Loving ministrations of Deity as versus a wrathful, judgmental exercise of Divine Power? Of seeing Heaven everywhere instead of a Hell everywhere stripped of demons, devils, and works of darkness?

What if God is truly a God of Love through and through and through the church's doctrines, dogmas, messages, and practices?

If seems to me that over the millennia the traditional Church has confused itself when describing God's Sovereignty in terms of power rather than by love. Perhaps it is because of man's insatiable desire to control everything around him - which is no less true of religionists today as in the yesteryears past - perhaps, even more true of the church as we look around seeing it's religious over-reach across all spectrums of life demarcating it's sanctified boundaries it thinks God is pleased with.

To my own personal way of thinking God thinks about love, not power. Not lines and boundaries but love. God is power but it means nothing to God. It just is who God is as upholder and sustainer of the universe.

A Process-Relational Theodicy

But what's more important to God in a freewilled, indeterminant universe, is God's love for creation and in giving God's love away at all times to all things in every way possible.

• Did you notice how I slipped in a "freewilled, indeterminant universe"? If creation is free than it is indeterminate. It's actions are uncontrolled by God. Not dictated to; not circumscribed in its days and life's actions. It is free. It is indeterminate.

• Thus and thus the position of an Open and Relational Theology. God's Love gives away control in order for creation to become wholly what it was created for in God's Imago Dei.

• And thus Process Relational Theology which says this becoming ever gins towards life and love, a composition which is beneficial and valuative as it concreases towards a wholly loving fellowship of creativity, imagination, and unbounded reality of generative acts within and without itself.

• This is the upside of a theodicy unbounded by Calvinism's darkened outlook preached by the church seeing everything in terms of sin and evil, wrath and judgment. Perhaps these statements are a description of positional idealism v practical devolvement but a loving theology seeks an escalating revolution of loving sovereignty as opposed to a bleak Armageddon-like Revelation of the ultimate break down of life by its own hand.

In Summary

God is a God of love and power but it is more correct to describe God as a God of love when describing God's sovereignty by which very term itself implies power as we have seen.

So let's forgive the church for its misuse of labels when thinking of God and man.

Let's preach "God's love as a higher priority than God's sovereignty".

I was raised in my faith to fixate over power. Divine power. Today I would rather revel in Divine Love.

The one theology teaches withdrawal from the world, militancy against the world, and exclusion to the world. Their can be no mission to people when coming with a sword in hand to conquer, forcing ideology and religious dogma. 

Here's a list of what I might call a conscientious theology of welcome when preaching about God's love:

• The first is that preaching a loving God is attractive. It's kind of hard to hate something which loves you back. Which listens and doesn't judge. Which says welcome when all seems unwelcoming. Or you don't measure up to the rules of the game. But e-s-p-e-c-i-a-l-l-y a theology which doesn't judge deficiencies, counts sin, looks at the Scarlet Letter on your forehead, or sets obstacles in front of you to get to God. This doesn't mean we aren't sinners but it does mean we are a lot more than what an austere religion might judge against us.

• Next, preaching God's Love seeks inclusion not exclusion. It is naturally missional and wholly centered in the other by taking in difference and allowing difference to reside with other diversities and dissimilarities. It speaks to cohesion. As illustration, Process Theology not only allows for the racial, gender, ethnic existence and beliefs of "the Other" but provides for equality and fairness in its cultural embrace and loving respect for the Other (whoever that Other is in our lives).

• Process Religions will work this way. And specific process theologies like Process Christianity will share many interfaith or interdenominational ecumenisms with its process brothers and sisters. That is, our fellowship will hold many common foundational elements with one another as we each work together toward shared humanitarian goals. Perhaps these goals may be:

i)  A better visualized humanity (sic, Process Humanism or for myself, a Process-based Christian Humanism being evidenced in progressive evangelical organizations like Red Letter Christians);

ii) Fairer democracies comprised of nurturing equalitarian ecological civilizations;

iii) Promotions of loving temperaments with one another across global societies;

iv) Or, at sites like Relevancy22, one might expect a Christian-form of Process Theology which is centered in God's love and is Jesus centric in the atoning redemption provided to the world who was the Redemptive Midpoint of Salvic History as well as example and model as to how we might think and minister about God.

• Further, a Loving Theology leads with a smile, a handshake, an embrace. It is naturally attractive in its helps, healing, assurance, and welcome to the other. Its transformative power starts (and stays) with the heart, not the head.

• Too, as just mentioned, a theology of a God of Love is Jesus-centered around the incarnational God whom showed us his heart. Not a sword ala the apostle Peter. Not religion, ala the apostle once named Saul who stoned Christians for abandoning the Jewish faith. Not like the unbowed Scribes and Pharisees who eschewed Jesus' salvation (some for good reasons re questions of whether they would be worshipping one or two Gods; but many for reasons of disbelief and works of blasphemy).

• In contrast, the disciple John understood God's love when Thomas did not; or when his fellow disciple Judas fled from God's love losing courage to be love, share love, accept love, forgive self and others, share compassion, thoughtfulness, or let go of himself into belief. Instead, Judas abandoned love and killed himself.

• God's Love is what God is all about. Not power... whether oppressive power, controlling power, or worried power. God is Love. God's power is a derivative of God's Love. God cannot deny who God is. God is Love and Power but God's Love describes God's Power and not the other way around else creation wouldn't be what it is, and is becoming, without Divine Love.

• Hence, God created from love. Sustains in love. Relates in love. Speaks, sings, and flourishes in love. God is wholly about love from which all of God's Self revolves, regenerates, rebirths, and renews.

This is my short list on the God I worship now. Whose songs, poetry, teachings, counsel, and theology I speak to and am in constant wonder not only of my Redeemer, but how my church got it so backwards. So confused. So wrongheaded.

Of a church teaching a God of wrath and judgment and controlling dogma claimed as biblical when it shows itself as not.

Of an oppressing church - whether civilly or religiously - is still oppression. Love does not oppress. It gives, shares, respects, honors, and protects all around, whether human or nature. Love nurtures. Love hugs. Love kisses the other in warm fellowship. Hate cannot and never will. God is Love.

Read the book of 1 John... all of it. And then go back and reread the bible as its narrates its interior struggle with who God is based upon a community's fears and needs. One might say religion has always got it wrong when leading out with a sovereignty build of power and not by love.

Peace,

R.E. Slater

June 14, 2022

1 John 1:1-10 (1 John 1-5)

Introduction, The Incarnate Word

1 What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life— 2 and the life was manifested, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us— 3 what we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ. 4 These things we write, so that our joy may be made complete.

God Is Light

5 This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. 6 If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; 7 but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. 8 If we say that we have no sin, we are deceiving ourselves and the truth is not in us. 9 If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make Him a liar and His word is not in us.