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 Commentary - Tony Jones. Show all posts
Showing posts with label Commentary - Tony Jones. Show all posts

Friday, March 27, 2015

The Great Debacle - Did God Kill Jesus? Or, Did Jesus Kill God?





The Great Debacle:
Did God Kill Jesus? OR Did Jesus Kill God? 

[Neither a debate nor a conversation]
with Tony Jones & Peter Rollins


In this most momentous of debacles, two intellectuals will engage in a public display of online streaming rhetoric. Their nimble wit and snarky asides will have viewers pulled back and forth as they wrestle with the meaning of the cross.

  • Why did Jesus die? 
  • Did God kill Jesus? 
  • Did Jesus Kill God? 
  • Did all meaning die on the cross? 
  • Was meaninglessness embraced on the cross? 

These questions and more shall be explored as Tony Jones and Peter Rollins engage in #TheGreatDebacle. Tripp Fuller will moderate and likely explain how they should really just agree with him.


**We will email you the link on the morning of the event.**

WHO ARE THESE GUYS?

Tony Jones is the author of Did God Kill Jesus? Searching for Love in History’s Most Famous Execution, is theologian-in-residence at Solomon’s Porch in Minneapolis, and teaches theology at United Theological Seminary of the Twin Cities. Tony serves as a senior acquisitions editor at Fortress Press, curating the Theology for the People line of books. He’s developed an iPhone app called Ordain Thyself.

Peter Rollins is a provocative writer, philosopher, storyteller and public speaker who has gained an international reputation for overturning traditional notions of religion and forming “churches” that preach the Good News that we can’t be satisfied, that life is difficult, and that we don’t know the secret. His new book is The Divine Magician, and it is better than his other books.

Tripp Fuller is the Homebrewed Christianity Pod-father, audiological provider for the neighborhood theology addict & president of the John Cobb fan club. He is ABD for his PHD in Philosophy of Religion and Theology at Claremont Graduate School and is busy writing what is sure to be his Mom's favorite book on Jesus - The Homebrewed Christianity Guide to Jesus: Liar, Lunatic, Lord or just freaking Awesome.


Peter Rollins and Tony Jones

On Black Saturday Tony Jones and myself will go head to head in an online discussion concerning the significance of the Crucifixion. This will be a theological tussle touching on whether the Crucifixion can be understood within the general framework of theodicy and orthodoxy, or whether it signals the destruction of all such projects, proclaiming the end of religion itself and all overarching frames of meaning.


This is a FREE event




Wednesday, March 25, 2015

Is Social Trinitarianism and Panentheism Compatible?




The Social Trinity of God

The Social Trinity is an interpretation of the Christian doctrine of the Trinity. Its central idea is that the Trinity consists of three persons whose unity consists of a loving relationship.[1]

Positively, the traditional teaching emphasizes that God is an inherently social being.[2] Human unity approaches conformity to the image of God's unity through self-giving, empathy, adoration for one another, etc. Such love is a fitting ethical likeness to God - but is in stark contrast to God's unity of being.[3]


Three persons

Orthodox Christian theology asserts that the one God is manifest in three 'persons' (this term was generally used in the Latin West).[5] Social Trinitarian thought argues that the three persons are each distinct realities--this was generally presented in the East with the Greek term 'hypostasis' from the First Council of Nicaea onward. Hypostasis was here employed to denote a specific individual instance of being. So, the Trinity is composed of three distinct 'persons' or 'hypostases' which are in integral relation with one another. The Cappadocian Fathers outlined the traditional set of doctrines describing the relational character of the Trinity: the Father is the Father by virtue of begetting the Son; likewise the Son is the Son precisely by being begotten. These two hypostases do not have their identity first as individual entities that then relate; rather, they are what they are precisely due to their relations. John Zizioulas is perhaps the best-known contemporary proponent of this emphasis in Trinitarian theology, which he labels relational ontology.[6]

Many proponents of the Social Trinity, including John Zizioulas, criticize modern individualism by mapping human relationships onto this relational ontology as well. This suggests that the individual is not constituted over and against other persons. On the contrary, say these proponents, a person's identity and self are deeply constituted by their relationships, such that a person could not be the same person were it not for the relationship - the relationship, in some sense at least, precedes (ontologically, though not necessarily temporally) the person rather than the person preceding the relationship.[7]

Two theological keys to the idea of person found in the Social Trinity are the Trinitarian concept of perichoresis ("interpenetration"--associated most strongly with Saint John of Damascus), and the Christological doctrine of two wills in one person (which was central to Maximus the Confessor's defense of orthodoxy). The doctrine of the two wills of Christ stems from the Council of Chalcedon where the Church affirmed that Jesus is fully human and fully divine, without division and yet without mixing. Thus Jesus is one person, yet with two natures, which two natures yield two wills.[citation needed] This was intended to combat both Nestorius' two-persons approach and themonophysite doctrine of Jesus as being so divine that his humanity was overwhelmed. This allowed the Church to affirm that Jesus was truly one person who both participated in the divine Trinitarian "economy" as well as in the human sphere of material being.

One essence

The three persons of the Trinity must not be confused as three distinct gods, an error that the name 'Trinity' itself was developed to combat: Tri-unity (as first outlined by Tertullian). All three persons/hypostases have one divine nature: their essence ("ousia" in Greek). It was in the development of the Trinity that the Greek terms ousia and hypostasis were fully separated; before the First Council of Nicaea, they had often been used interchangeably[citation needed]. Social Trinitarian thought argues that this one essence can be thought of as the loving relationship between Father, Son, and Spirit. This relationship can be analogized to human loving relationships; however, as mentioned above, it is a complete unity--it does not arise from the three hypostases but is intimately involved in their very ontological constitution. The idea of perichoresis of the persons of the trinity has been cited to provide at least part of this greater unity.[1]

It is important to note that though the Cappadocians, for example, tended to begin with the three persons and from there develop the sense of unity, while Augustine of Hippo more or less began, drawing from the Latin tradition of Tertullian, with the unity and then developed the three distinct persons (along a psychological metaphor), neither the Eastern nor the Western traditions actually see either the 3 or the 1 as ontologically prior to the other: the three are always united in and constituted by the one; the one is always expressed in the three.[8]


* * * * * * * * * *


The Paradox of the Trinity



 

* * * * * * * * * *




Are the Social Trinity and Panentheism Incommensurable?

http://www.patheos.com/blogs/tonyjones/2011/05/10/are-the-social-trinity-and-panentheism-incommensurable/

by Tony Jones
May 10, 2011

Last week, I wrote about a question at my dissertation defense over which I stumbled. There was one other question that tripped me up.

Stacy Johnson is one of my favorite professors at Princeton, though I never took a class from him. (He is also the author of possibly the very best book on GLBT issues in the church, A Time to Embrace.) Stacy is not, however, a fan of Jurgen Moltmann, my theological muse. And at my defense, he asked me a question that he really has for Moltmann:

How can someone be committed to a social doctrine of the Trinity, in which the godhead is seen as an eternal, interpenetrating relationship of three divine persons, and also a panentheist, in which God is in all things and all things are in God?

It’s a good question, for it would seem that a commitment to the social Trinity requires an understanding of God as sovereign Other, whereas panentheism seems at odds with that commitment.

Moltmann is also committed to the [sectarian] Jewish Kabbalistic belief that God was all before the creation, but God withdrew Godself just enough to make room for a creation that is other than God. This was God’s first act of self-limitation. As a Christian theologian, Moltmann goes on to argue that, as Paul memorializes in the great hymn of Philippians 2, the incarnation/crucifixion event is the ultimate act of self-limitation by God, to the point of humiliation.

So, the Moltmannian answer — and mine — to Stacy’s question is that throughout the “trinitarian history of God,” and most poignantly in the incarnation/crucifixion/resurrection, the eternal relationship that is the Trinity re-embraces all of creation back into Itself. We are ever-invited into this divine, loving relationality.

PS: the thesis of my dissertation is that our church structures should reflect this eternal, egalitarian relationality. They don’t, but they should.


Tripp's Reply as transcribed by R.E. Slater:

The Immanent Trinity – This speaks to who God is in Himself prior to creation, regardless if there was ever any creation, was exists from eternity to eternity.

The Economic Trinity – How the Triune God relates to the world in His activities of creating, redeeming, sustaining, and consummating. And how the Father, the Son, and the Holy Spirit relate to one another as three equalitarian Persons in eternal relationship with one another.

Thus, a Social Trinitarian affirms all of the above while emphasizing the relational or social aspects of the Godship of God within God both to Himself and to His creation.

Now Panentheism is one of those philosophical frameworks used for talking about divine actions, presence, power, and the understanding of God’s presence within-and-to His creation. More specifically it speaks to God's self-revelation in Jesus Christ. In essence, it speaks to God’s in-breaking of Himself through Jesus into creation itself. This self revelation/imputation/giving may therefore be considered as the divine (or new creation) breaking into all that isn't God (or old creation). It is a paradox because how does God break into something that isn't God? But this is an issue which panentheism through relational-process theology tries to reconcile as versus the more classic understanding of Augustinian theism based upon Greek thought.

To this idea Jurgan Moltmann connects the Immanent and the Economic Trinity with Panentheism so that everything which will keep God’s creation (including us) from participating in His relational activity to all things can now become participants through Jesus Christ. And it is in this incarnate act of God through Jesus that God may now redeem, reconcile, and transform His creation back to Himself.

More specifically, we may now enlarge our concept of the eschaton of God (the future of all things, or eschatology) because now God has broken into the world through the Cross so that the world (or, that which isn't God) may begin participating in the divine life that has always has been present with God’s self. Again, a paradox set within a paradox described in different ways and lenses (cf. Moltmann's attempt in Jone's article above via Jewish sectarian Kabblistism).

And so, it is through the Cross of Christ as He engages with all that it means to be human, with its humanity and suffering and injustice - even its forsakedness from God. So that now everything is radically changed from whom God is and always has been. This is our experience. And it was also Jesus' experience. So that now, through the Cross, humanity and creation may begin to experience and be transformed into the divine life in God. It is through the Cross then that Godself becomes the actionable promise of God to what He will do through Jesus as He brings in the eschaton of His divine life into the very holds of His forsaken and separated creation.

This God who created the world, sustains the world, and now redeems the world, will consummate the world so that the world will come to know precisely the egalitarian, loving, and relational, God whom we have come to know and proclaim as Jesus Christ. God's Redeemer and holy Atonement. That this Social Trinitarian God who has always been, and will always be, through time immemorial, has come into His creation to transform it. And through His Economic Trinity is the story of God’s salvation where the Triune God redeems the world and makes the world new into the divine life and presence of Himself. That this eschaton has now begun in Christ and will culminate to a finality.

Therefore, Moltmann’s main point is that it is precisely this economic relationship of God in His self-revelation through the life, death, and resurrection of Jesus that gives to us the ability to understand who God is in Himself. So that when we look at Jesus’ life and His desire for His disciples to be in Him you see why the social trinity makes sense. And why the economic activity of God ends up revealing Himself gloriously, along with the church's eschatological hope of cohering with the immanent trinity, or Person(s), of God  who is the Triune God of creation that binds and heals, transforms and redeems.

And when you put this all together than its not so crazy at all to be panentheist and a social trinitarian as described in its classical designations because the consummation of creation is a kind of eschatological panentheism when the world finds its place in God, and God becomes all-in-all, and sin and death are ultimately defeated.

- Tripp Fuller






* * * * * * * * * *


Part 3: The Problem of Social Trinitarianism

This is a three part series on “Trinity, Gender, and Subordination,”
which was a contribution to Rachel Held Evans’s Week of Mutuality.


The outline of this series:







Additional Sources:

by David Congdon

by Robert Letham and Kevin Giles


by David Congdon
June 8, 2012

The Problem of Social Trinitarianism

Barth could never have affirmed the complementarian use of his trinitarian doctrine for the simple reason that the complementarian position is premised on certain claims that he firmly rejected. The most important such claim is what we might now call “social trinitarianism.” Social trinitarianism is the doctrine that Father, Son, and Spirit are three independent centers of consciousness with their own distinct intellects, wills, and energies of operation. The three persons of the trinity are united as a perichoretic communion of distinct persons, in contrast to the traditional unity in terms of the one divine nature or substance. The point of a social trinitarian theology is to argue that what is “social” within God can be applied to human society. Social trinitarianism is therefore intrinsically an ethical or political theology. The position was developed in its present form by Jürgen Moltmann in his influential book, The Trinity and the Kingdom, where he places social trinitarianism in opposition to the “abstract monotheism” that he claims has characterized most of Christian theology. While the complementarians share very little with Moltmann in terms of theological commitments, it is the Moltmannian doctrine of social trinitarianism that the complementarians presuppose in making their claims about the trinity and gender relations.

Like social trinitarianism, the complementarian position depends on the ability to map intra-trinitarian relations onto intra-human relations. The relation between Father and Son is supposed to tell us something about the relation between men and women. The logic of this move depends upon viewing each divine “person” as a distinct subject who then relates to the other divine persons the way we relate to other human beings. If the Father, Son, and Spirit constitute a single agent, then any relations between them would be entirely irrelevant for human relations; there would be no point of similarity between God and humanity. The trinitarian relations are thus only significant for human society if each “person” is an independent center of consciousness. Hence, the complementarian position depends upon the social trinitarian doctrine.

Social trinitarianism becomes possible only because of a conceptual fuzziness regarding the word “person.” Because Father and Son (and Spirit) are understood as divine persons, it is assumed that we can learn something from them about how to relate as human persons. This is only possible because, in both cases (divine and human), the word “person” has here been defined in terms of a center of consciousness, an “I,” with intellect and will. However, as Kathryn Tanner rightly points out, “this is to give the trinitarian term ‘person’ (a rather ill-defined placeholder for whatever there might be three of in the trinity) the modern sense of ‘human person’ and then insist on taking it quite literally.”1 In other words, the move from divine person to human person presupposes the prior move from human person to divine person. It is only because the divine person has been defined according to our notion of a human person that the divine relations are then able to inform human relations. Social trinitarianism—and thus also social-trinitarian complementarianism—depends upon projecting upon God what we think a person is, in order then to model ourselves upon this very projection. It is an entirely circular argument. It makes God in our own image in order then to find our image in God. Social trinitarianism, in short, is a form of natural theology.

The problem is that our modern psychological notion of “person” (understood as a “personality”) has nothing in common with what the tradition meant by persona (in Greek, translated initially as prosopon, but much more commonly as hypostasis) in the context of the trinity. The word persona as it was used by the Latin theologians referred to an individual essence (individual substantia), that is, a particular modality of a nature. The ancient Greek theologians recognized that the word hypostasis (often translated into English as “substance” or “essence”) captures the meaning far better than the usual word for “person,” prosopon, which refers to the mask worn by an actor to play a part on stage. Certainly such a meaning cannot be applied to the trinity. In any case, when the Latin persona became translated into the modern word “person” (in German, die Person; in French, personne), it began to be interpreted in light of our modern understanding of the term. The result has been conceptual confusion. Barth is very helpful here:

What is called ‘personality’ in the conceptual vocabulary of the 19th century is distinguished from the patristic and mediaeval persona by the addition of the attribute of self-consciousness. This really complicates the whole issue. One was and is obviously confronted by the choice of either trying to work out the doctrine of the Trinity on the presupposition of the concept of person as thus accentuated or of clinging to the older concept which since this accentuation in usage has become completely obsolete and is now unintelligible outside monastic and a few other studies.2

Barth decides to avoid both options—neither going with the modern meaning of “person” nor trying to rehabilitate the ancient meaning—by instead speaking of “modes of being” (Seinsweisen). The fear that this leads Barth to modalism is unfounded. Modalism is the “heresy” that Father, Son, and Holy Spirit are only “modes” of one eternal being as this being appears to us in time and space. God is only trinitarian in the economy. Behind the economy, however, in the immanent nature of God, there is no trinitarian differentiation, only a single divine being. Modalism is thus a split in God’s being between the immanent and the economic, such that what we encounter in the economy is not truly revelatory of who God is in eternity. Barth has no such problem. For him, God is triune “all the way down”; there is no height or depth of God which is not constituted in terms of Father, Son, and Spirit. And that is because there is no height or depth in God that is not determined by God’s self-revelation. There is no God “behind” the trinitarian God we encounter in history. The Father, Son, and Spirit revealed to us simply is God in eternity. Barth, in fact, goes quite a bit further than the ancient Latin theologians, in that he discards the split between the abstract, impersonal divinitas and the concrete trinitarian persons. Barth seeks to overcome entirely the classical substance ontology that conceives of divinity as a general ontological concept that is logically prior to the particular instantiations it takes as Father, Son, and Spirit. There is no abstract divinity-as-such; there is only this eminently concrete and specific reality of the triune God. Barth replaces the language of substance with the more modern and helpful language of subject. God is a “single subject” rather than a “single substance.” His definition of the trinity is therefore a single subject in three modes of being. The trinity is the one God in threefold self-repetition.

The decisive error of social trinitarianism in all its forms is its adoption of the modern notion of person as definitive for what we mean by the “divine persons.” The result of such a move is tritheism. If there are three self-conscious I’s in God, then there are three deities. Social trinitarianism is a disguised form of polytheism. The attempt to make perichoresis do the work of uniting God into a single agent is an impossible use of the concept. It was classically used in a purely analytic sense: it described the unity that already characterized the persons of the trinity. Perichoresis cannot then be used to create a unity that is not already present. Even if such a theological move is attempted, however, the prior definition of Father, Son, and Spirit as three distinct self-conscious agents undermines the very notion of perichoresis from the start. The doctrine of perichoresis refers to the ineffable interpenetration of each divine person in the other two, such that no separation of agency is possible. In other words, it serves to support the Augustinian axiom discussed above—precisely the axiom that social trinitarianism rejects!

In a social trinitarian model, perichoresis is merely a uniting of wills or an intimate communion. Divine unity is reduced to relations of self-giving love. The result is that “the persons of the trinity seem more like separately constituted human persons acting harmoniously together in a jointly agreed upon common project.”3 But here again, the notion of perichoretic unity is being defined by what we understand to be unity among human beings. Our notion of a “common will of the people” has been applied to the will of the trinitarian persons. This is in stark contrast to what the doctrine of the trinity ought to say. The will of the Son corresponds to the will of the Father “because in a significant sense they have only one will. Instead of a fellowship of wills, one finds an identity of will.”4 Once each divine person has been modeled after a human person, however, it’s only natural that divine unity comes to mirror our vision of human unity. Social trinitarianism projects upon God the kind of utopian community—whether hierarchical or egalitarian in nature—that we envision for ourselves. Tanner states the problem well: “the danger of such a strategy is that the trinity fails to do any work; it does not tell one anything one did not already know.”5

What social trinitarianism can never achieve is the notion of God’s single subjectivity. It is irreconcilable with Augustine’s axiom that Father, Son, and Spirit act as a single agent in the economy. There are not three intellects, three wills, three self-consciences in God. There is one self-conscience, one “I,” that acts in a triune way—one God in threefold self-repetition. “Because all the other members of the trinity are in that person, when one person of the trinity acts the others are necessarily acting too.”6 A human person is never dependent for his or her own existence upon the existence of another, such that when one person acts, another person acts as well. And yet this is precisely what the doctrine of the trinity claims regarding God, but in a way that is far more mysterious and incomprehensible. There is no deliberation between Father, Son, and Spirit, as there is with human beings. There is no conflict of interest that Father and Son have to work out between them. Thinking about the trinity along these lines brings us deep into the waters of polytheistic mythology. More disturbing still, it results in an essentially Marcionite break between the Old and New Testaments. The starting-point for any doctrine of the trinity has to be Israel’s belief in YHWH as the Lord. As R. Kendall Soulen puts it, “YHWH is the triune God.”7 Any theology that requires the violation of this identification of Father, Son, and Spirit with the God of Abraham, Isaac, and Jacob cannot be considered a Christian doctrine.

To reiterate: the complementarian appropriation of trinitarian theology presupposes that the relation between Father and Son is a relation that can inform the relation between men and women. There are many problems with this move—the others I will touch on in the following sections—but the root issue is the assumption that a personal relation within God is similar to a personal relation among human beings. But in order for this analogy between God and humanity to work, one has to univocally (i.e., literally or directly) apply a definition of human personhood to God. By defining God according to humanity, social trinitarian arguments necessarily end up rejecting the radical ontological differentiation between God and humanity. A relation that ought to be indirect and analogous becomes direct and univocal. This brings us to the problem of the divine-human analogy more broadly.

____________________

1 Kathryn Tanner, Christ the Key (Cambridge, UK: Cambridge University Press, 2010), 220.

2 Barth, CD I/1, 357.

3 Tanner, Christ the Key, 231.

4 Ibid. Emphasis mine.

5 Ibid., 230.

6 Ibid., 224.

7 R. Kendall Soulen, “YHWH the Triune God,” Modern Theology 15, no. 1 (1999): 25–54.


Sunday, November 23, 2014

The Many Voices of the Church - A Quick Assessment of the 2014 ETS & AAR Conference Meetings

Each November the Evangelical Theological Society (ETS) and American Academy of Religion (AAR) conferences meeting separately as independent organizations to discuss Christianity and Religion both in America and globally throughout the world. ETS emphasizes its evangelical doctrinal themes as it perceives them (largely now through the Southern Baptist lens it seems: sic, What Happened to Evangelical Theology?) while AAR speaks to a broader range of non-evangelical themes.



The ETS meeting will be held Wednesday through Friday, November 19-21, 2014
at the Town and Country Resort & Convention Center in San Diego, CA.



AAR site link here
The AAR meeting will be held Saturday through Tuesday, November 22-25, 2014
at the San Diego Convention Center in San Diego, California


Because there are so many program sessions between each group it is hard to digest specifically the heart throb of 21st century Christianity without paying attention to book titles and media-generated themes throughout the year from a variety of publishers and news organizations. Generally, to read through the program sessions of each conference is to notice news worthy trends of interest to everyday Christians around the world in one fashion or another:

ETS Program Sessions - 128 pages

AAR Program Sessions - 133 pages

For instance, for the Tony Jones follower, we see an interest in whether Emergent Christianity is still a viable player within today's brand of evangelicalism, and if not, then in what way it may have left its dissenting mark upon present church structure, worship, governance, and ideology since the 1990s (sic, Is the Emergent Church relevant?).

For the Christianity Today reader the question of Stan Grenz as a proper evangelical was discussed as to whether the revered evangelic theologian in his remaining years was pursuing Open Theology, gay rights, and a postmodern theology ala the later paths of Brian McLaren, Doug Pagitt, and Tony Jones (sic, see article below, What Happened to Evangelical Theology?). Or whether he might rightly be acclaimed by the conservative Protestant and Catholic church as its own brand of conservative evangelicalism which has traditionally been less open to these contemporary Christian movements.

And inasmuch as Grenz is the theologic divide between a conservative Christianity or a postmodern one may be the very reason that we are having these discussions today against a more dogmatic form of Christianity.

Learning How to Divide True from False

It is to this divide in evangelicalism that Relevancy22 had responded over recent years to provide another voice to a non-dogmatic version of enculturated conservative Christianity. That is, the themes that have been rehearsed in each of the separate sessions of both the ETS and AAR should be themes that have been well-responded to in the many articles found within this blogsite over the years. Built not as from one voice or denomination but broadly from many voices, theologians, scientists, and scholars.

Why?

So that a broader, more inclusive Gospel of Christ might be proclaimed relevantly into this needful, contemporary world crying "God is Dead (or unconscious)" when in fact this very God is dead to us and not to Himself. A God who lives through His church by willing hearts, minds, hands, and feet able to hear His voice and grasp His plan of salvation not by structure or device but by Christ's very heartthrob for humanity itself.

To understand that no one branch of Christianity gets a say on how to interpret the Bible by delimiting its message to a more preferred message by some - whether they be a majority or a minority of Christians. But to learn to read the Bible in a broader manner based upon the certainty of its major themes - that of love and reconciliation to all men everywhere through Christ Jesus our Lord.

To recognize deceptively trendy arguments declaring Scripture as primary authority and tradition as presumptive authority can be both true-and-not-true based upon the decreeing church body announcing this (con)scripted phrase. Mostly, for conservative evangelics, the message of the Bible can be a stricter one than for the non-conservative, progressive, or post-modern evangelic who sees the Bible's message more broadly and less limiting to its gospel message and lively contents.

What Is Theology When Measured in Relational Terms?

Again, at Relevancy22 we have questioned evangelical premises such as these by providing a larger base of reasoning to help the searching reader against the pulpited mantras of the day through basic deconstructions and reconstructions of today's church messages (mostly schizophrenic it would seem to this writer/theologian) of the Gospel of Christ.

That all theology is driven by the gospel's trinitarian mission of evangelism emphasizing relational openness and outreach with a passion for humanity. That God's love must be the primary trajectory of all doctrines, dogmas, and theologies of the Bible upon which hope and truth are built. For without God's love there can ultimately be no hope nor persuasive truth, only a hopelessness measured upon a foundation of certain death and destruction.

R.E. Slater
November 23, 2014

*as reminder to new readers, Relevancy22 is primarily built as a
reference-and-resource site rather than as a daily blog.


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... Grenz was on the forefront of introducing trinitarian mission to evangelicalism. The fundamental definition that “God is love” is the beginning of seeing that God passionately pursues a relationship with humanity. The eternal life of God is lived out in a set of relationships, including the inner relationship of the Trinity and the relationship between God and humanity. “God is social, not solitary,” was one of Stan’s axioms- John Franke

I suppose it’s to be expected that a group of evangelical scholars would want to have some control over the legacy of one of their most creative colleagues. But I think that Stan was on a trajectory of openness and relationality that would have made him quite uncomfortable with the current climate of evangelical theology. Maybe he could have stemmed the tide of ideological expulsions and such, but others have tried that here and left instead of continuing to fight- Tony Jones


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What Happened to Evangelical Theology? [#ETS2014 Liveblog]
http://www.patheos.com/blogs/tonyjones/2014/11/20/what-happened-to-evangelical-theology-ets2014-liveblog/

by Tony Jones
November 20, 2014

This weekend I’m attending the Evangelical Theological Society and American Academy of Religion, and I will be liveblogging some of the sessions that I’m attending.

“Assessing Stanley Grenz’s Contribution to Evangelical Theology: 10 Years Later,” that’s the name of the session I’m attending at ETS. But Stan’s death isn’t the only thing that happened ten years ago at ETS. That was also the year that ETS voted against Open Theology, for all intents and purposes expelling people like Greg Boyd, Clark Pinnock, and John Sanders. Now, when you look through the program book, in addition to the annual reaffirmation of inerrancy in the image above, you will see that many sessions are dominated by Southern Baptists.


8:50am Jason Sexton just presented Edna Grenz, Stan’s widow, with a volume of 20 essays in his honor. She implored the gathered scholars to not just continue Stan’s theological rigor, but to also treat one another with humility and respect as they debate one another.

8:54am Sexton continues that many, looking back, do not think that Stan really understood postmodernism. Some also incorrectly believe that he had departed evangelicalism before his death. This would only happen, Sexton says, if we look exclusively at Stan’s academic work and ignore his spiritual and ecclesial life.

Sexton also thinks that Stan is unfairly criticized for his book on homosexuality,Welcoming but Not Affirming: An Evangelical Response to Homosexuality. Instead than being a recalcitrant evangelical, Sexton says, Granz was “ahead of us” on sexuality, women, postmodernity, and the Trinity.

Who’s the real Stan Grenz? That’s what Sexton tried to discover in his dissertation, but he says Stan cannot be found in the secondary literature — the books and articles about Grenz. That’s because, “Maybe we’re afraid of what we might find, how the real Stan Grenz might push us beyond our own boundaries.”

Stanley Grenz
9:05am Derek Tidball takes on the topic of Stan Grenz and Evangelicalism. He says that evangelicalism is virtually impossible to define doctrinally, so others define it historically. But Grenz argued that evangelicalism is a living, mutating organism. By seeing the Bible as the book of the community, Grenz was faithful to his Baptist roots, and that’s something that evangelicalism at large should heed. Stan is wrongfully called the “godfather of the emerging church.”

Comment: Already the tone in the room is to say as loudly as possible, Stan Grenz lived and died as an evangelical! In other words, people who think he was anything short of evangelical when he died are wrong. Implied is that, had he lived, he would have not followed the path of people like McLaren, Pagitt, and me — who were so influenced by him — but he would have stayed firmly within the evangelical camp. Looking around this conference, I cannot affirm the same. I didn’t know Stan well, but from what I knew of him, he would not feel comfortable with the strident conservatism of ETS.

9:20am Gregg Allison, from Southern Baptist Theological Seminary, is tackling Stan Grenz’s ambiguity, a subject that has been raised in every presentation so far. Allison is “mildly critical of Stan’s vagueness.” Allison lists a litany of doctrines that evangelical’s believe, and he quotes Grenz as saying that tradition has “presumptive authority.” That’s a phrase from the field of law, saying that there are presumptive truths, but they can be overturned by evidence. Scripture has primary authority, tradition has presumptive authority. That, in a nutshell, was Grenz’s theological method.

Comment: It seems that since Stan’s death, evangelical scholars have worried about where Stan would have ended up, especially because his theological proposals were not as settled and definite as they would have liked. But it’s the very “presumptive authority” that would have allowed Stan to change his mind on something like homosexuality. For so many of us, Stan opened up the beauty of postmodern philosophy. The epic talk in which he compared the original Star Trek to Star Trek: The Next Generation, put the most complex of ideas in a common, vernacular language. 

Indeed, I would argue that when you read Brian McLaren’s writings on homosexuality, for instance, you find the very kind of theological reasoning that Grenz taught us. The very vagueness that makes evangelical theologians uneasy is what made Stan so compelling as a theologian to us in the late-90s and early 2000s.


9:45am John Franke, who co-wrote an excellent book with Stan, knew Stan for 10 years before he died. When John thinks about Stan now, he always thinks about the man, not necessarily ideas. The ideas matter, Stan taught John, but what really matters about theology is whether it makes you a better person. When John first attended ETS, he was very put off by how competitive the environment was. But Stan was immediately hospitable to John, and even came to Biblical at John’s invitation to lecture — for free.

Franke says that Grenz was on the forefront of introducing trinitarian mission to evangelicalism. The fundamental definition that “God is love” is the beginning of seeing that God passionately pursues a relationship with humanity. The eternal life of God is lived out in a set of relationships, including the inner relationship of the Trinity and the relationship between God and humanity. “God is social, not solitary,” was one of Stan’s axioms.

“He was a beautiful man, who lived out his theology, and invites us to do the same.” That’s Franke’s final word on Grenz.

[Final] comment: I suppose it’s to be expected that a group of evangelical scholars would want to have some control over the legacy of one of their most creative colleagues. But I think that Stan was on a trajectory of openness and relationality that would have made him quite uncomfortable with the current climate of evangelical theology. Maybe he could have stemmed the tide of ideological expulsions and such, but others have tried that here and left instead of continuing to fight.






Monday, May 5, 2014

Tony Jones - Five Reasons You Probably Shouldn’t Attend a Christian Seder




Five Reasons You Probably Shouldn’t Attend a Christian Seder
http://www.patheos.com/blogs/tonyjones/2014/04/15/five-reasons-you-probably-shouldnt-attend-a-christian-seder/#more-9936

by Tony Jones
April 15, 2014

The Seder plate at Rabbi Joseph Edelheit’s home, including oranges, olives, and tomatoes.

It’s Passover until this evening, and lots of Christians — especially evangelicals — are attending Passover Seder dinners. But they’re not traditional Seder dinners, with Jews. No, they’re a co-opted rite, sometimes hosted by a “messianic” Jew, and sometimes just by Christians who’ve read a Wikipedia entry.

I’ve been to a Seder for the past couple years. My family and I have been hosted by Rabbi Joseph Edelheit, a sometime contributor to this blog, and a dear friend. In his role as director of the religious studies program at St. Cloud State University, Joseph has hosted Seder dinners for Christian students — at the Lutheran campus ministry for instance — but the difference is that he’s really Jewish. He’s a rabbi. He’s not play-acting. This is really his thing.

Many Christians, particularly evangelicals, are drawn to primitive Christianity. They want to follow Jesus like those first Christians did, before Constantine and Charlemagne mucked everything up with Christendom. I personally think that’s a noble goal, and I’m not totally averse to it. However, having a Seder meal at your church or Christian college is not the way to do here. Here’s why:

1) We know very little about Jesus’ Passover meal. The Gospels themselves equivocate on the meal — either it took place on Passover, or on the night before Passover. In the Synoptics (and Paul), there is bread and wine, but in John only a cup into which both Judas and Jesus dipped their hands. Bread and wine, blessed and passed, was common for any Sabbath meal with family or friends. The Passover meal in the first century surely featured meat, but there’s no mention of that in the Gospels or Paul.

2) The Seder meal as we know it developed well after Jesus lived. Before 70 CE, Passover was a festival celebrated by going to Jerusalem, to the temple. That’s why Jesus and the disciples went there. It wasn’t until after the temple was razed that modern, rabbinic Judaism was born, and along with it the practices and rites we know now as synagogue worship and home-based practices like the Seder dinner. In other words, Jesus didn’t eat horseradish or sip salt water.

3) Early Christian eucharistic meals were not patterned after the Seder, but after the Greco-Roman symposium meal. At a symposium, family and friends would gather for a meal to discuss philosophy, the gods, government, and the like. Social distinctions were temporarily ignored; men and women ate together. The eucharistic meal in the early church took this concept and amplified it, even allowing slaves to join the company.

A funeral banquet

4) The early church often met for eucharist in cemeteries. In the Roman world, friends and relatives of a deceased person would meet at the person’s grace in the necropolis on the 3rd and 30th day after death and have a feast on the sarcophagus. The party was called a refrigerium, meaning “refreshment” for the dead, and the top of the sarcophagus even had a hole to pore food and wine into the casket.

Early Christians, often persecuted for gathering together, took up this practice because Roman officials had so much respect for the dead that the church could meet unmolested in the cemetery. So successful was this rite, that Christians began celebrating the anniversaries of martyrs by meeting at their graves and having an all-night party — one of the only times when women were allowed to be out past dark in the ancient world. The practice was still common in the late 4th century, so much that both Ambrose and Augustine preached against it, but to no avail.

5) How would you feel if a rabbi or imam performed a mock baptism? That’d be pretty weird, right? That’s pretty much how it is when Christians take a practice that is central to Judaism and attempt to recreate it with Christian meaning. Virtually every Jew I’ve ever asked about this finds the practice offensive.

So, if you want to recreate an early church practice, pack a lunch and bottle of wine and go have a party in a cemetery. Or hold a Greek symposium, inviting people who come from different races and classes than you. That’d be a great way to be true to the early church, without stepping on the practice of another religion.