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

Thursday, July 21, 2011

Evangelical Rejects 4/4 - Is ANYone evangelical enough anymore?


July 20, 2011

I saw two interesting bits of controversy this past week. I wasn’t necessarily surprised by either of them but I was disturbed by the way they overlapped.

The first item was a post as part of a series at Pangea (on Patheos). This one was reeling over the evangelical credibility of C.S. Lewis. Apparently his views on the subject of hell were a little too open-ended and remind some self-proclaimed watchdogs of the views in a recent controversy surrounding you know who and his book.

Over the past decades there has been an increasingly contentious debate about the invisible boundary of evangelicalism. Apparently some have become so concerned that even historical figures who were previously safe (even adored) are in danger if their views are found to be too loose for the contemporary conservative backlash.

I was only mildly concerned by this whole line of reasoning. Then, I found out that this past Sunday, the NY Times called Michelle Bachman the evangelical candidate in the Republican primary pool.

So my question is:
  • what are the criteria that we are using for this public label of evangelical whereby the quintessential embodiment from the past century (C.S. Lewis) is out and tea-party candidate Michelle Bachman is in?
  • who is in change of making these determinations?
  • what are the demarkations that signify whether someone is “in” or “out”?

This is something that I care deeply about as a Methodist minister (UMC) who is the son of a Methodist minister (Free Methodist) we are both proudly Wesleyan in theology. I think that whatever definition we use it should at least be inclusive of our most historical marquee figures and flagship franchises.

I like to use the definition from British Historian David Bebbington as a starting point. We should at least establish a historical framework. [here is an interview with evangelical scholar Mark Noll where he talks about it]

The four keys are:
conversionism: new birth and a new life with God
biblicism: reliance on the Bible as ultimate religious authority
activism: concern for sharing the faith
crucentrism: focus on Christ’s redeeming work on the cross
Admittedly, those four emphasis take on a different tone and tenor in each generation. They take on different manifestations in each generation. The presence of these four however is a stabilizing theme that runs through the many historical maturations through the centuries and around the globe. These four themes also hold together whether ones utilizes a bounded-set mentality for marking boundaries or a center-set framework to encourage a shared focus.

I celebrate these four themes and find them even amongst my more progressive friends. They could say these four things with confidence:
  • Relationship with God changes you personally internal and your relationships (external) .
  • The Bible is central as the Christian Scripture and sets both the agenda and the example.
  • One’s faith should both be shared (relationally) and will consequently impact the world around you.
  • God’s work in Christ is what illuminates and inspires the life of the Christian – Christ revealed God is a unique and significant way. Jesus’ way is to be our way.
This kind of faith is something that I am inspired by and find deep fulfillment by participating in. I am nervous that a reactionary period of retrenchment by the religious right , moral majority, or other politicized conservative groups would see evangelicals like myself and C.S. Lewis pushed out and figures like Michelle Bachman made central.

Wednesday, July 20, 2011

Rob Bell - Conformation (1 John 3.11-18)

1 John 3. 11-18 – OPENING YOUR SPLANCHNON

(Click on this link to hear or download the .mp3 file)



1 John 3.11-18 (http://www.biblegateway.com/passage/?search=1+John+3&version=ESV)
Love One Another
11For this is the message that you have heard from the beginning, that we should love one another.

12We should not be like Cain, who was of the evil one and murdered his brother. And why did he murder him? Because his own deeds were evil and his brother’s righteous. 13Do not be surprised, brothers,[c] that the world hates you. 14We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death. 15 Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.

16By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. 17But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? 18Little children, let us not love in word or talk but in deed and in truth.


SPLANCHNON: Though a strange expression in our modern
cultures here is a recent example of its use -
 
"My Stomach is full of anger and I want to take my revenge"
                                                                                          - Andy Schlech

 
Andy Schleck comments on Alberto Contrador's
tactics of passing him when seeing his bike chain
come off on Stage 15 of the 2010 TDF

SPLANCHNON as a motivator months and months later -
2011 TDF Update: Andy Schleck takes his revenge on Stage 18 one year later:
 
 
 
 
 
 
 


 

The Great Emergence of Christianity


There has been a lot of discussion lately as to whether we are in a time that is a game changer described as the very early stages of postmodernism and its seeming correspondent form of Christianity known as Emergent Christianity. As said earlier, I'm not sure whether Emergent Christianity is real or not, whether it is a movement or not, or whether its is a separate branch of Christianity or not (hopefully not!).

But if I were to choose I would think of it as an ecumenical postmodernistic Christian movement composed of a wide variety of believers from many different walks of life and doctrine, theology and practice, who are investigating postmodernistic expressions (as well as responses) to their Christian faith, whether orthodox or not. The idea of a Great Emergence is an attempt by its author Phyllis Tickle to explain her understanding of the historical import of this introductory era that we seemed to have entered into - its creative expressions and recapture of the Christian faith, as well as the  frustrations of non-emergent believers resistant to change and movement within their traditional faith expressions, structures, beliefs and practices.

For myself, I come from the conservative side of orthodox Christianity that is looking for faith's life and breath again against all the quantified statements that have formed themselves into rigid theological structures within our modernistic era. Not that they aren't good, solid, acceptable expressions of God, his Word and our faith communities, but that they seemed to have lost the life of God, his Word and the essence of communal living. Some of this I attribute to the constant reparsing and redefining of the Christian tradition until it has become trapped in a dark tunnel unable to see the life and hope and beauty that God has intended for us. At other times because we fear change as unhealthy or unproductive and wish to prove and discern new movements before accepting their questionable foundations and philosophies.

Which is all well and good but my charge to my conservative friends is twofold - don't so over criticize what could be a legitimate God-sent movement so as to kill the thing itself and in the killing kill your own faith's hope for salvation and life. And secondly, if there is some remnant of fact or heartfelt experience that is attractive within this Emergent movement than get on board and allow faith to grow again. Do not try to capture it and re-work it backwards into a dying expression of faith. But through listening and discerning Emergent Christianity's heartbeat let it wash back over all the past into something cleansing, renewing, revitalizing and refreshings.

For without active orthodox acceptance and support this movement can become stillborn and left to less traditional proponents of Christianity which may then take generations to recapture and express again. But don't come to emergent Christianity seeking to only put on its new dress, new clothes and new shoes! For this movement requires a radical change of thinking, of re-orientation. It requires a change of heart and a change of spirit that is found underneath the new clothes and shoes.  And once that is done postmodernistic Christianity will be a thing of beauty unlike its older, modernistic self dressed in its dark grays and death-filled colours.

Overall, I am thankful to my past which contained enough kernels of faith and truth that it could be rebirthed into the freedom of investigating a larger, less restrictive paradigm to the Christian faith. But it took awhile to hear again God's word and Spirit partly because I was to blame and partly because what I was listening to was inconsistent and ill-defined - rough as it were in its early stages of expression. It took a long while to hear this new paradigm's heartbeat and for its message to be sorted out and better understood and streamlined by its proponents. But its message is one that the Belfast Irishman, Peter Rollins, (cf. the last four videos below) has summed up quite neatly and shows in postmodernistic fashion what real faith can mean again by allowing Christianity's traditional creedal and religious statements to live and breath and find expression like they once had had.

And with that said, let me say that this is the very reason why this web blog has been developed - to help elucidate the best of what Emergent Christianity could be, as it interacts with both the older and newer traditional beliefs and practices of Christianity. So then, let me place a charge of responsibility to every believer that each of us be involved with enhancing this conversation of our Lord and Savior to the best version of itself that we can express this side of humanity. This is my prayer, my hope, my desire for today's postmodern church in its communal witness, ministry, worship and spirit-filled life.

- skinhead



The Great Emergence, October 2008



In 2008, Phyllis Tickle and Peter Rollins discuss
the spirit and theology of the emerging church
movement and what is happening abroad.


Part 1


Part 2


Part 3


Part 4






What Evangelicals think of Emergent Christians

I came across these older videos below made by well-respected evangelical leaders arguing against Emergent or Emerging Christianity back in the years 2007, 2008 and 2010. And whether young or old, each respondent made strong, assertive statements as to what they believed Emergent Christianity and Emergent Christians to be. Now, I'm not even sure whether Emergent Christianity is real or not, whether it is a movement or not, or whether its is a branch of Christianity or not (I'm thinking an ecumenical movement, as a descriptor, if I were to choose). But I am sure that its is composed of Christians from many walks of life and doctrine and theology who are investigating postmodernistic expressions (as well as responses) to their orthodox Christian faith.

And I am also confident that when all is said or done, that we will discover that this updated expression of orthodoxy will be both radically new and yet strangely familiar with its old-line predecessor. That Jesus will still be Redeemer, the Bible still God's word, its language still to be trusted, the church still God's faithful remnant witnessing and living for their Lord, and so on and so forth. And for all the criticism leveled at Emergent Christianity from several years ago until now in 2011 (sic, Love Wins), we will discover that our faith investigations, worship practices, and missional outreach will have provided to Christianity a much needed quantum expression to its previous classical forms that has been modified innumerable times over the past 500 years since the Reformation period.

And so, in light of this, rather than be hurt or mad or disappointed over what these videos present by popular evangelical preachers of the pulpit and graduate schools, let us learn to understand their critique of  a movement they believe they understand but yet by their very words show that they don't. For by Emergent Christianity's very nature, it will continue to modify itself from its originating and earlier self into a legitimate and dynamic reformulation of all things God, in a good way, and not in the bad ways that are being expressed in these videos here.

This is my belief. And this is our task. For what has been said in previous years by earlier Emergents will not be the last things said by their revisionists, their critics and friends. For Christianity has ever embraced, adapted and adopted the cultural era that it is in, and so will we in this new postmodernistic era that is still in its infancy and but hardly begun! 

At least that is my belief with the Emergents writers that we have been following here on this blog. I don't find these Emergent friends or institutions any less biblical, any less truthful or insightful; nor any more liberal or deceptive. They are respected men and women of God who have patiently endured evangelical mis-statements all the while praying for those believers in disagreement to not be alarmed or distrustful. To become patient listerners and discerners of Emergent engagements with contemporary global culture.  And so shall we, and so will do . Be at peace.

skinhead

ps - please note that Mark Driscoll become despondent with Emergent Christianity (2005-2006?) and has since become one of its critics.

**********


November 17, 2007
R.C. Sproul, Al Mohler, and Ravi Zacharias discuss
post-modernism, modernism, liberalism, and the emergent church.


August 15, 2008
The Albert Mohler Program, Part 1
with host Dr. Russell Moore and
guests Kevin DeYoung and Ted Kluck


August 15, 2008
The Albert Mohler Program, Part 2


August 15, 2008
The Albert Mohler Program, Part 3


John Piper, February 28, 2010


Phrases and Adjectives Describing Emergents
Emergents are motivated by "white guilt"
Come from upper-middle class whites
Are burned-out evangelicals
Attract trendy college kids
Portray a hip or cool image
Attract twenty-somethings
Espouse a postmodern ethic
Is a rebirth of liberalism
Known for coffee, candles and couches
Dislike systematic theology
Prefer narratives and stories
Are new-age Christians
Are Catholic mystics
Are wolves in sheep's clothing
Are heretics, false teachers, liberals
Are left-wing voters
Are gen-Y cynics
Are jaded and think the church stinks
Liked reading The Shack
Is a short-term fad
Don't believe in absolutes
Reject theological truths
Break down language
Teach relativism
Are socially conscious
Are not cognitive believers
Are non-critical and anti-doctrinal
Wish for peace-and-love over truth-and-justice
Are allergic to church traditions and creeds
Have abdicated Christian responsibility
Have abdicated Christian conviction
Have abdicated Christian courage
Are allergic to mega-churches
Have left orthodoxy

(Thankfully the list stops here)







Tuesday, July 19, 2011

What is Theological Liberalism?


by Roger Olson
posted July 14, 2011

One of my biggest pet peeves is people throwing labels around when they don’t understand them. I teach at a seminary often accused by the ignorant of being “liberal” because it allows women to study for the ministry. I’ve been asked when I “became liberal” and started believing in women’s ordination and women as lead pastors. The first denomination to ordain women as pastors was the theologically conservative but socially progressive Free Methodist Church and it did that way back in the mid-19th century. (Quakers, or Friends as they prefer to be called) had women leaders before that but they didn’t exactly “ordain” anyone or have lead pastors in our modern sense.) I grew up in a very conservative denomination that ordained women. We had women pastors and evangelists. Both my birth mother and stepmother were licensed to preach.

People tend to throw the label “liberal” around without regard to history. Most of the time it means little or nothing more than something they don’t like or agree with and perceive to be too progressive. When someone says a person or church or institution or book is “liberal” I have no idea what they mean until I press them for a definition. Usually they can’t give a real definition; they can only say something about their disagreement or dislike.

Looking up “liberal” in the dictionary doesn’t really help. Most ordinary dictionaries don’t include theology among their definitions. You can look up “liberal” in most dictionaries and be enlightened about politics and society and perhaps philosophy. But you are unlikely to find anything there about liberal theology. Besides, it is a mistake to think words have essences. There is no “essence” out there corresponding exactly with the sound “liberal.” The label “liberal” has a history theologically and we should stick to that as closely as possible while recognizing flexibility.

Once again, as before here, I want to suggest a helpful distinction. This time between “liberalism” as a movement and “liberalism” as an ethos. (And now I am restricting my comments to theology.) It is anachronistic to refer to anything as theologically liberal before Friedrich Schleiermacher, the early 19th century “father of liberal theology.” Schleiermacher was certainly influenced by previous and contemporary thinkers in philosophy and theology, but he almost single handedly created “liberal theology.” On this most historical theologians are agreed. (Before Schleiermacher there were “free thinkers” and deists and unitarians but not liberals per se.)

But even Schleiermacher did not found a movement. In many ways he serves as the paradigm of a liberal ethos in Christian theology. But that ethos only began to breathe with him; even Schleiermacher was not consistently liberal. Compared to many later movement liberals such as Adolf Harnack he would be considered relatively conservative insofar as he strove to hold onto as much of Christian tradition as he thought possible in the modern world.

So, the liberal ethos pre-dates the rise of the Christian liberal theological movement that I call “classical Protestant liberalism.” The latter appeared first with German Lutheran theologian Albrecht Ritschl and his followers in the later 19th century. Ritschl founded a movement. His followers came to be called “Ritschlians.” Classical Protestant liberal theology is tied to the METHOD of the Rischlians (not necessarily to all of their conclusions). The leading Ritschlians were Harnack and Willhelm Herrmann. There were, of course, many others. They disagreed among themselves about many things, but they agreed on theology’s basic method which followed that of Schleiermacher but in a somewhat altered way.

After WW1 and the existentialist revolution in philosophy and theology in Europe classical liberal theology struggled as a movement. It didn’t exactly die out, but it underwent some significant changes so that historical theologians tend to call its mid-20th century heirs “neo-liberals” or “chastened liberals.” The main difference was the recognition of a tragic dimension to human existence and history that was lacking in the pre-WW1 liberals.

[Strictly as defined] the liberal theological movement has had its ups and downs and perhaps doesn’t really exist anymore although I have met and read people who seem to agree with it to a large extent. But, again, I would tend to call them liberal in the “ethos” sense. Some have come along and tried to breathe new life into the liberal community to restart the old liberal theological movement but with little success. There are many freelance liberal theologians running around, but I look in vain for an actual movement that includes all or even most of them.

------------------
So what is the liberal theological ethos started by Schleiermacher that defines theological liberalism (including the Ritschlian movement and the neo-liberalism of its post-WW1 descendents)? And where do we find it today? Who are its contemporary spokespersons?

Schleiermacher introduced into the stream of Christian theology a “Copernican revolution” in theological method that regarded it as necessary to adjust traditional Christianity to the culture of the Enlightenment–what we call “modernity.” To be sure, Schleiermacher did NOT do this uncritically. However, he clearly felt it necessary to rescue Christianity from the “acids of modernity” by redefining Christianity’s (and religion’s) “essence” so that it did not and perhaps could not conflict with the “best” of modern thought [(thus, liberalism was a reaction against modernism - skinhead)]. He redefined Christianity as PRIMARILY about human experience [(existentially - skinhead)]. That is, as he put it, doctrines are nothing more than attempts to bring human experiences of God (God-consciousness) to speech. Schleiermacher placed universal God-consciousness at the center of religion and Christ’s God-consciousness communicated to the church at the center of Christianity. All doctrines and all teachings of Scripture became revisable in the light of human God-consciousness.

What Schleiermacher accomplished was to separate religion (including Christianity) from the realm of “facts” discoverable by science and philosophy. He rescued religion and Christianity from the acids of modernity by reducing them and restricting them to an entirely different realm. Also, rather than objective divine revelation standing at the center or bottom of the theological enterprise, human experience was placed there. This was Schleiermacher’s “Copernican revolution” in theology. All liberal theology (whether by ethos or tied specifically to a liberal theological movement such as Ritschlianism) is defined by that move first made by Schleiermacher.

Ritschl borrowed heavily from the philosopher Immanuel Kant to distinguish between two types of propositions–facts (which belong to the sciences) and values (which belong to religion). Religion, including Christianity, has to do with the way things ought to be (the Kingdom of God) and not with the way things are. If Ritschl was right, religion (rightly understood) and modern philosophy and science (kept where they belong) cannot conflict.

Harnack is the paradigm of the classical liberal Protestant theologian. He reduced Christianity to a minimal ethical core–it’s true “essence”–which cannot be undermined by science or philosophy. The liberal theologians did not throw out belief in the Trinity or the deity and humanity of Jesus Christ, etc. They simply reduced their importance (they are not of the essence) and reinterpreted them non-metaphysically [(into existential terms - skinhead)].

The leading Ritschlian theologian in America (at the same time as Harnack in Germany) was Henry Churchill King, president of Oberlin College. His book Reconstruction in Theology was published at the same time as Harnack’s What Is Christianity? (1901) King’s “reconstruction” of Christianity theology was done under that influence (viz., Ritschl). The leading Ritschlian public figure was Harry Emerson Fosdick, Jr., pastor of Riverside Church in New York City and author of numerous books of liberal theology. Fosdick’s countenance graced the cover of Time magazine twice in the 1920s. He was widely considered THE leading spokesman for liberal theology in America.

After WW1 in Europe and after WW2 in America theological liberalism underwent some changes. The main one was the death of its historical optimism and adoption of a more realistic sense of human existence and history (largely under the influence of Reinhold Niebuhr). But it retained its basic attitude toward modernity as an authority for theology’s critical and constructive tasks. (This was often more implicit than explicit.)

Gradually the liberal theological movement associated with Ritschl and his followers died out. But the ethos it embodied remained–entering into the warp and woof of mainline Protestant life and thought. Today it is represented by public intellectuals such as Marcus Borg and John Shelby Spong. Several theologians are attempting to breathe new life into it. Among them are Gary Dorrien (perhaps THE leading scholar of liberal theology especially in America), Peter Hodgson, Donald Miller (of USC, not the author of Blue Like Jazz), and John Cobb.

So what are the usual, if not universal, hallmarks of true liberal theology or family resemblances among true liberal theologians? First, here are books you MUST read if you want to discuss liberal theology intelligently (read at least one of these):
  • Alan P. F. Sell, Theology in Turmoil
  • William R. Hutchison, The Modernist Impulse in American Protestantism
  • Kenneth Cauthen, The Impact of American Religious Liberalism
  • Gary Dorrien, The Making of American Liberal Theology (3 volumes)
  • Peter Hodgson, Liberal Theology: A Radical Vision
  • John Cobb, Progressive Christians Speak
  • Donald E. Miller, The Case for Liberal Christianity

So what do all these people from Schleiermacher to Dorrien have in common? I think the liberal theological ethos is best expressed in a nutshell by liberal theologian Delwin Brown (a convert to liberal theology from evangelicalism) in his dialogue with Clark Pinnock in Theological Crossfire: An Evangelical/Liberal Dialogue. There Brown asks THE CRUCIAL QUESTION of modern theology: “When the consensus of the best contemporary minds differs markedly from the most precious teachings of the past, which do we follow? To which do we give primary allegiance, the past or the present?” Brown rightly gives the evangelical answer: “We ought to listen to the hypotheses of the present and take from them what we can, but ultimately the truth has been given to us in the past, particularly in Jesus, and the acceptance of that is our ultimate obligation. Everything the contemporary world might say must be judged by its conformity to biblical revelation.” (Of course evangelicals differ among ourselves about WHAT biblical revelation says, but all evangelicals agree that the revelation of God given in Jesus and the biblical message takes precedence over the best of modern thought WHEN THERE IS AN UNAVOIDABLE CONFLICT between them.)

Then, Brown speaks for all liberal theologians when he gives the liberal answer to the crucial question: “Liberalism at its best is more likely to say, ‘We certainly ought to honor the richness of the Christian past and appreciate the vast contribution it makes to our lives, but finally we must live by our best modern conclusions. The modern consensus should not be absolutized; it, too, is always subect to criticism and further revision. But our commitment, however tentative and self-critically maintained, must be to the careful judgments of the present age, even if they differ radically from the dictates of the past.” (p. 23)

(Now, a good illustration of the difference between fundamentalism and evangelicalism can be given in an anecdote about the Pinnock-Brown dialogue in this book. Some years ago I used the book as a textbook in an elective class. One of the students, a theology major, objected strenuously to having to read it. He argued vehemently that dialogue between liberals such as Brown and evangelicals has no value and that Pinnock’s attempt at it proves he is not a true evangelical. I would consider that an expression of a fundamentalist as opposed to an evangelical attitude.)

Pinnock well expresses ALL evangelicals’ response to Brown, this in the context of a disagreement about eschatology in which Brown expressed skepticism about belief in a final triumph of good over evil. Pinnock to Brown: “Here we are back to where we started in the book, back to the difference between us concerning the nature of the authority of the Bible. … You allow the Bible a functional but not a cognitive authority; that is, you will not bow to the content of Scripture but accept it only as a power that authors your life in some (to me) vague way. This means in the present case that you are not able to rest your hope on the revealed promises of God concerning eternal life in Christ beyond death. Usually I appreciate your modesty in the way you do theology, but when it comes down to your not affirming clear promises of God in the gospel, the modesty is being taken too far. Lacking guidance from the Scriptures and, as if to underline my anxiety, you are forced to resolve the issue rationally and then cannot do so. Thus is the problem of liberal theology highlighted.” (p. 249)

In a nutshell, then, the liberal theological ethos accords to “the best of modern thought” the weight of authority in theology alongside or stronger than biblical revelation (and certainly than tradition). This is what Yale historical theologian Claude Welch meant when he wrote that liberal theology is “maximal acknowledgement of the claims of modernity.”

What is ironic is that Pinnock has been labeled “liberal” in spite of his strong rejection of real liberal theology in this and many of his writings. Those who called Pinnock a liberal simply revealed themselves as neo-fundamentalists (who often if not usually use “liberal” as an epithet for anyone and anything they think deviates from their version of “the received evangelical tradition.”)

There are, of course, other family resemblances among theological liberals such as:

  • a tendency to emphasize the immanence of God over God’s transcendence,


  • skepticism about anything supernatural or miraculous (if not rejection of those categories entirely),


  • out-and-out, open universalism (a true denial of hell as opposed to a hope for eventual ultimate reconciliation),


  • an emptying of the “dogma” category and corresponding reduction of all Christian beliefs to the opinion category.

Someone like Pinnock is called a fundamentalist by those on the “left” and a liberal by those on the “right.” These are fallacious and invalid uses of these labels. They have NOTHING to do with history. Theological labels should not be torn away from history and used in such an informal manner as epithets to insult or marginalize people. That is why I have written this post and I hope it helps people who want to use labels with integrity to do so. I realize, of course, that many people don’t care about that; they just want to demean other people they don’t like by slapping negative labels on them.


In which I promise not to call myself fat


Sarah
June 26, 2011

Dear Anne and Evelynn,... Here are the lies, my dears:

You are only as good as you look.
You are only lovable if you have a rock hard body.
You can conquer your feelings of inadequacy by being skinny.
Nothing tastes as good as skinny feels.
Everyone judges you by how you look and talks about you behind your back.
Beautiful is defined by your culture (and so it is beautiful to be frightfully skinny with bolted-on boobs and an identi-kit face).
You are not worthy of love if you are not beautiful.



I'm raising you in a world that thinks you're only as good as you look. And you're being raised by a woman who is still overcoming these lies herself.

The other day, I did an exercise video at home. You were with me, Annie, while the two littles slept and we leaped and kicked our way through jumping-jacks together. "Oh, Mum!" you glowed, "Even your tummy is having fun! Look at it jumping around!" and for a moment, oh, it stung.

I just gave birth to Evelynn two months ago and so yes, my tummy is "jumping around" when I jump around and part of me wanted to sit down and cry for the sudden cacophony of worthlessness and shame that rose up but then you were there. You were there, looking up at me, having fun exercising and I thought, no. No, I will not cry about how I look in front of you. Instead I told you that this was fantastic and yes, my tummy was having a marvellous time. When you asked me why we were exercising, I had to lock my lips tight against the "to lose weight because I'm fat because I just had a baby" that threatened to spill out and instead spoke of having fun exercising for energy and playing together to be healthy and strong and hey, later, did you want to go bike riding?

I am looking for the small ways to spare you just a few battles of body-image that seems to strangle and entangle so many of us in the war against women. Like the girls that post their supper every night on Facebook for "accountability" and the ones that over-exercise to punish their own bodies. The ones that starve themselves and so carve their own flesh with the word "Forgotten" and "Invisible." Like the ones that are apologetic to their husbands because they have a body marked by childbirth. The ones that are terrified of aging. The ones that feel like they are never, no, never not keenly aware of how they look or what they ate or what they will be eating, the ones chained to a scale or a number or a glossy Photoshopped-ideal.

Sure, I will talk and teach and train but I am learning this: you will sing my songs.

And so I will sing a song of wonder and beauty about womanhood for you to learn from my lips.

I will lead the resistance of these lies in our home by living out a better truth.

I will not criticise my sisters for how they look or live, casting uncharitable words like stones, because my words of criticism or judgement have a strange way of being more boomerang than missile, swinging around to lodge in your own hearts.

I'll wear a bathing suit and I won't tug on it self-consciously. I will get my hair wet.

I will easily change my clothes in front of your Dad, proud of my stretch marks that gave us a family, of breasts that nourished his babies.

I will prove to you that you can be a size 12 and still be sexier than hell.

I will prove to you that you don't have to be all angles and corners, that there is room for some softness because you all love to hug on my soft bits, burrowing into my arms and my breasts to rest for a while.

I will eat dessert and raise my glass and laugh my way to deeper smile lines.

I will celebrate your own beauty, my tall girls, but I will do my best to praise your mind, your heart, your motives as much as I praise your beauty.

I will not let the words "I'm fat" cross my lips - especially in front of you, my beautiful girls.

I will celebrate beauty where I find it, in a million faces uniquely handcrafted by a generous God with a big tent of glorious womanhood.

I will tell stories of women and surround you with a community of women who are smart and strong, crazy and hot-headed, gentle and kind, women who love and you will see that this is what is beautiful, that a generous love is the most gorgeous thing you could ever put on.

I love you.

Mummy

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The War on Women Worldwide

In which I am part of the insurgency
http://www.emergingmummy.com/2011/07/in-which-i-am-part-of-insurgency.html?utm_source=feedburner&utm_medium=twitter&utm_campaign=Feed%3A+EmergingMummy+%28Emerging+Mummy%29

Sarah
July 13, 2011
Sometimes I think that there is a war on women. It may be unofficial but oh, sisters, it's pervasive and horrible in some ways, culturally acceptable and mundane-but-devastating in others. The battles go from the rape tactics of war in Sudan to the sex trafficked of eastern Europe, from the pervasiveness of girlie-girl hyper-sexualised stealing of childhood to the proliferation and acceptability of pornography.

I am even beginning to wonder if the evangelical culture war about "biblical" womanhood - narrow stay-at-home vs. working, from complementarian vs. egaltarian (full disclosure: unapologetic egaltarian here) - is disingenuous at best and neutering half the church at worst and, to be honest, completely missing the point. And then when I wrote this small post of promise to my own glorious girls, I was surprised by the response, by the women that are still sharing and sending it and saying that they, too, will make that promise because we all feel the battles there on the scale, too.
I've always had my ear to the ground for women in the news but then when I read this piece about almost an entire generation of missing girls in India and China due to gender selection, the only word I could think of is holocaust because this attack on women, world-over, from womb to grave is truly a reckless slaughter and destruction of lives, in big and small ways, isn't it?

Forgive me the analogy if it offends. That is not my heart ever. But maybe our culture, our world, is the good German, just going along with the flow, keeping their head down and eyes on the work that applies only to them and their family.

If it is a war on women, I can't be Winston Churchill. I am not the one leading the charge and very few listen to my small voice with its strong Canadian accent. I may not be a Katie Davis or a Christine Caine or a Dorothy Day. I may not be a Nancy Alcorn, let alone a Mother Theresa or an Oprah Winfrey or any other well-known woman fighting some small or large battle in this war against our sisters, mothers and daughters, our friends. Our big voices of freedom and workers for the wholeness of women stand as the generals and governments, the tacticians and leaders are our Allied forces.

No, I am not that important. I am small.

And my life is a bit small.

So I will be the French Resistance.

I will be the small underground movement, the insurgency, the one taking every opportunity, however small, to strike a blow for the Kingdom's way of womanhood.

It's in the small ops then. The monthly cheque sent off to Mercy. The determination to value my daughters and sons for their intrinsic worth, their mind and hearts as well as their appearance. To give respect and honour to the stories of women around the world - and in my neighbourhood. The raising of my tinies to follow the example of Christ first. It's in the refusal to ignore the stories - however much I want to stick my head in the sand and act like it's not happening. It's even in the writing of the letter to a small girl in Rwanda who lost her parents to AIDS every month. Even in the honouring of my own gifts to give (ack! Such a hard one). It's in opening our homes with true hospitality especially to the lonely. It's in foregoing Christmas presents to buy a goat for a family overseas. It's in using my words to love us all.

It is making space for God behind enemy lines.

If the big moments, the opportunities to rise up for something bigger come up, I will be ready to jump in, to cast off my underground status, ready to leap to the front lines. (I hope. Who knows? Are you ever ready?)

In the meantime, the Allies depend on us, ma soeurs de coeurs, to dismantle the enemy from inside enemy lines. From inside of our own hearts, from inside of our daughters and sons, from our friends and then, lending our hearts, our hands, our ears and our voices for our sisters world over.

So friends, what is your role? What tactics are you using to undermine the enemy?


Places to get involved that I love:

Mercy Ministries of Canada (or the United States or the UK) - For women that struggle with life-controlling issues such as drug and alcohol abuse, physical and sexual abuse, depression, eating disorders and self-harm.

The A21 Campaign - fighting against sex-trafficking

SheLoves HalfMarathon for Living Hope - a local endeavour to raise funds for women who have had their faces cut off by the LRA to receive restorative surgery and therapy.

World Vision - sponsor a child or a family around the world.

Compassion - sponsor a child or a family around the world.

Watoto - an orphan and widow care ministry in Uganda.

Image source
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Christians should learn from Jews on Passover


Brian McLaren
April 20, 2011

I can understand why some Jewish leaders are concerned about Christians adopting (usurping?) the Passover seder and replacing its original Jewish meanings with Christian meanings. With nearly 2000 years of Christian anti-semitism in our shared history, this can easily be interpreted as yet another encroachment and attempt at conquest and assimilation.

But I wonder if something more helpful - for both Christians and Jews - could come from Christian engagement with Passover. Perhaps instead of importing Christian meanings into a Jewish holiday, Christians can important Jewish meanings into Christian faith, thus reframing our understanding of Jesus and the gospel. (This is one theme of my book “A New Kind of Christianity.”) Many of us are increasingly convinced that it’s a mistake for Christians to see Jesus as a Christian - especially in the modern sense of the word: he was a Jew, as were all the first disciples.

When we Christians reframe and rediscover our faith in light of its Jewish roots (rather than interpreting it in the alien categories of Greek philosophy and Roman politics of the second through fifth centuries), I think our faith is enriched - and we are confronted more deeply by the ugly and violent aspects of “Christian history.”

For example, the word “salvation” in the context of the Passover does not mean “atoning for original sin so the soul can go to heaven instead of hell after death.” No, the word “salvation” means “liberation from slavery and oppression.” So to speak of Jesus as Savior suddenly has less to do with one’s destination after death (as Rob Bell affirms in “Love Wins,” and as I also explored in my “A New Kind of Christian” trilogy) and more to do with one’s participation in and pursuit of God’s justice, reconciliation, and peace in this world, with Jesus - justice for all, reconciliation with all, and peace among all.

That’s quite an improvement over usurpation, encroachment, conquest, and assimilation. So instead of Christians telling Jews what the Passover really means, I propose that we Christians reverse roles and take the role of listeners for a while, learning with our Jewish neighbors forgotten or suppressed meanings that will challenge us all towards repentance and faith, love and good work.

BEST-SELLING AUTHOR AND INTELLECTUAL LEADER OF “EMERGING CHURCH”

Brian D. McLaren
McLaren is an activist, speaker, and author (most recently of Naked Spirituality and A New Kind of Christianity). He was a pastor for 24 years and is a leader in the global conversation about emerging Christianity.

For More Posts by Brian go to -

Kingdom as a Participatory Eschatology


Brian McLaren
May 10, 2011

I grew up in a Christian tradition (a young one, actually, having started in the 1830’s) called Dispensationalism. Although we shied away from predicting specific dates, we sang and preached and even made scary movies about the coming “Rapture,” Great Tribulation, coming of the Antichrist, and eventually the Second Coming. We had complex charts of our “end-time scenario” in which we could fit (or cram) every single verse in the Bible. It was impressive.

For a while. As I grew older and started reading the Bible more holistically, I realized that this kind of prognostication was a house of cards. Not only that, it had disastrous consequences. After all, why care about global climate change if you believe God is about to burn it up to a cinder anyway? Why worry about peak oil if the world will end before the oil economy collapses? Why address systemic injustice - economic, racial, sexual, political, environmental - if you assume it’s God’s will for things to get worse and worse so it all can be swept away in final judgment?

Now I, like many others, have migrated to a very different understanding of the future. More and more of us are calling it a “participatory eschatology” or a “participatory view of the future.”

Instead of assuming that the future is predetermined, that the script is written, that the movie is already filmed in God’s mind and is only “showing” in the theatre of the now, we believe the future does not yet exist.

We believe that we are called to work together with God’s Spirit - with creativity, for justice and peace, nonviolently, and both passionately and patiently - to create the kind of future that fulfills what Desmond Tutu calls “the Dream of God.” Of course, we can’t presume to know what that world looks like: we can’t presume it’s communist or capitalist or works on some as-yet undreamed-of economic system.

But we work with this confidence: that when we show love, when we seek God’s justice for all, when we care for the vulnerable and forgotten, when we try to take the logs out of our own eyes before working on the splinters in the eyes of others, when we care for the birds of the air, flowers of the field, and fish of the sea, when we admit our wrongs rather than hide or deny them, when we give rather than hoard, when we seek reconciliation rather than revenge ... we are nudging the world one small step forward in our journey towards that dream of blessing and peace.

Sadly, misguided predictions of the sort made by Harold Camping become distractions from that great calling. Although history suggests that people who are part of false predictions tend to double-down when their prophecies fail, perhaps on May 22, some of Camping’s disillusioned followers will be open to a new way of thinking.

BEST-SELLING AUTHOR AND INTELLECTUAL LEADER OF “EMERGING CHURCH”
 
Brian D. McLaren
McLaren is an activist, speaker, and author (most recently of Naked Spirituality and A New Kind of Christianity). He was a pastor for 24 years and is a leader in the global conversation about emerging Christianity.

For More Posts by Brian go to -