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Is there hierarchy in the Trinity?

As introduction, I think of the immanency of the Trinity as describing "who, or what, God is, in Himself or in His essence." And the economic order of the Trinity as "what God does" (within His hypostastes or divine personage) as Father, Son, and Holy Spirit, in relation to Himself,  to the world as Creator, and to mankind as Savior. Thus, immanency refers to God's ontological being, whereas economy refers to the work that He does through His personages. Similarly, since man is made by God in His image, our essence is different from our actions. Who we are in our spirit or soul is different from what we do, how we live, or how we interact with the world and with each other in general.

Curiously, I often think of the correspondence between being and actions as "a continuity, or a correspondence, of one with the other" in the sense that "what we like to do often seems to indicate who we are." If we like to build or create, than we do just that. If we like to interact with people, than that is what we do. So too of God. In a sense, we can judge what God is by what He does... the Psalms do this a lot. He created the storm and rainbow, the seas and winds. He lifts up and brings down, and directs both small and great. All His works brings glory to His Name as our faithful and loving Creator to whom we give praise. All His works show Him to be Creator, Sovereign, Lord and King. All His works are majestic, awesome, breathtaking, glorious. His commands are resounding, righteous, holy and good. His works declares His Godhead. His Being. His essence.

Further, man is created in God's image, and as and such, we interact and relate to one another as individuals and beings. From this we understand God to be personal. That He is a God who personally interacts within the fellowship, or the Trinity, of His being. Conversely, because there is a fellowship within the Trinity of the Godhead, this means that for mankind to bear God's image - to be created in His image - is to be created for relationships and fellowship with one another, with God's creation, and ultimately with the very Godhead itself which has created mankind!

However, this paradigm cannot be carried too far when considering sin and nature's disruption, and people's corruption because of sin. Sin is not of God. God is holy. What we see in the world because of sin's disruption cannot tell us of God other than that God is not that. God is Shalom. How do we know this? His revelation tells us these truths. The bible tells us that He is the One who speaks Shalom (peace, order, blessedness) which then proceeds from Him. He does not speak sin. Whatever is not Shalom is not God. Moreover, God's creation tells us of God every time it whispers peace and stillness to our hearts. Brings blessing to our being. Reinvigorates our senses. Our minds and hearts. It may be in a setting of peace and tranquility or in a setting of storms and the shaking of the earth. But we can hear God walking by us. It inspires us as much as it brings trembling to our hearts. But this is a different subject left to the topic of blessedness and peace on the one hand, and sin and creative will (or harmatology and free will, in doctrinal terms) on the other hand.

So too with us. We have anger, which is part of us. It can even define our temperament. But it is not the sum total of who we are. It is a passionate state that we exhibit both positively or negatively. Positively it can be a good force. Negatively it can be harmful, even sinful, and does not lead to Shalom. So too, pride, ego, legalisms, addictions, and sinful behavior, should not define us though we commit these actions. However, they do tell us that we are spirit and soul caught between the image of God, and the disruption of sin that has marred the image of God within us. It has broken our fellowship with the divine. It requires a spiritual repair. Jesus is God's answer to that repair. Jesus' salvation brings back not only God's fullest fellowship, but His fullest ability to re-create Shalom within our broken lives. Sublimely, Jesus is the One who brings to us a spiritual Shalom with God who is, and has become, and ever is, our Creator-Redeemer. God is the God who can heal the brokenness that we now bear in His image.

Returning to our discussion of the Trinity and speaking in simplistic terms, the economic Trinity in relation to creation, finds the Father as the architect, the Son as the foreman/builder, and the Spirit moving to effectuate their creative commands. Similarly, re salvation, the Father is the architect, the Son translates the Father's plan as Redeemer, while the Holy Spirit effectuates the Son's atonement. Together the Godhead redeems. Separately they enact. In Hebraic terms, the Trinity is a Tri-unity. Three Persons which are, and act, as One. But one God which is, and acts, in three Persons. It is a mystery. It cannot be explained by human language. Examples abound and each one is as poor as the next. We can only sidle up to this subject without comprehending it clearly.

However, what we can say is what Christianity is, and is not. It is monotheistic religion without being tri-theistic. We worship one God but not three Gods. Nor is Christianity a/theistic which acknowledges no God whatsoever. Nor is it modalistic where we pray to the separate God of our choosing. But rather, when we pray to Jesus, we understand that prayer as a prayer to God. It may be a prayer that honors Jesus but it is indistinguishable from prayer to the Godhead. Similarly, to pray to the Father or to the Spirit may give them honor but it is nonetheless a prayer to the Godhead-Three. The bible does not honor one divine personage over the other. Christianity is not modalistic. As Christians we give due honor to one-and-all just like it is so received.

Further, the best examples of prayer to the Godhead can be found in the bible itself. For instance, we can thank the Holy Spirit for all that He does, is, and has provided. But it is no less than thanking God Himself. Nor no more than thanking God who hears our prayer within His own Trinity. To split hairs is fruitless. We recognize each divine personage because the bible does as well through its covenantal histories and salvation events exhibited to the nations, and specifically to Israel and the Church's interactions with God. Consequently, God is the Three-in-One who is the One-in-Three. He is Triune. He is God.

R.E. Slater

December 12. 2011

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Is there hierarchy in the Trinity?

Part 1

http://www.patheos.com/blogs/rogereolson/2011/12/is-there-hierarchy-in-the-trinity-a-series-on-a-contemporary-evangelical-controversy/

by Roger Olson

December 8, 2011

One of the many controversies among evangelical theologians and biblical scholars surrounds the question of the immanent Trinity, specifically whether there is within it an eternal hierarchy of authority with the Son being subordinate to the Father. In this particular controversy “subordinate” means with regard to authority. So the specific issue dividing evangelical theologians and biblical scholars is whether the Son (and I assume the Holy Spirit) exists eternally under the Father’s authority. (I will spell out the who’s and what’s of this controversy in future installments.)

So far as I know, nobody in this debate or elsewhere denies that the Son is subordinate to the Father in the economic Trinity. That is, nobody I know denies that in relation to salvation history the Son obeys the Father especially during his years as a Jewish man living in Palestine. The Gospel of John makes this clear as Jesus repeatedly mentions that he came to do the Father’s will and prays that the Father will restore him to the glory they shared before the world began (John 17).

It’s important then, when attempting to understand this debate among evangelicals, to understand the difference (or at least distinction) between the immanent and economic Trinities. They are not two Trinities but two aspects of the one Trinity of Father, Son and Holy Spirit. There have been two periods in the history of Christian theology when this distinction has become the focus of much attention. One was the era of the Arian and Semi-Arian controversies of the 4^th century and the other was and is the 20th century which, after Karl Barth’s resurrection of the doctrine of the Trinity, saw a renaissance of Trinitarian thought among Christians. That renaissance is continuing in the 21^st century although I think it is now running into the ground with too much speculation about minutia.

The Cappadocian Fathers Basil, Gregory and Gregory were largely responsible for carving out the distinction between the immanent and economic Trinities. They felt it was important to make and hold to such a distinction for the sake of God’s transcendence; they did not want the Trinity tied exclusively to history as happened in the several modalist movements that described Father, Son and Holy Spirit as modes or manifestations or even masks of God, true only in God’s relationship with the world in salvation history. That is, to put it bluntly, the various modalist groups (especially but not only Sabelius and his followers) reduced Father, Son and Holy Spirit to mere masks God wears; they were not regarded as real, permanent, eternal distinctions within God.

Against the modalists, then, the Cappadocian Fathers underscored the very real, ontological distinctions (I avoid the English word “differences” to avoid implying that they fell into tritheism which they strenuously denied) within the Trinity. Father, Son and Holy Spirit are distinct hypostastes sharing equally one ousia (essence, substance, being). (Unfortunately, there is no good English translation of hypostasis; we usually translate it “person,” but that wrongly implies separateness of selfhood.) For the Cappadocian Fathers (and this became orthodox doctrine from then on as it became the way in which the Niceno-Constantinopolitan Creed was interpreted in both the East and the West) there is an immanent, ontological, eternal Trinity. God did not become Trinitarian only in relation to creation and salvation history. And the three hypostases are not mere masks or manifestations or modes of one person; they are real centers of consciousness even if they are not in any way different. So, essentially, the immanent Trinity is eternal distinction without difference of three persons (to use flawed English): God in himself (or themselves).

Between the 4^th century and the 20^th century much focus of Trinitarian thought came to bear on the immanent Trinity sometimes to the detriment of the economic Trinity (the three distinct persons acting for us within history). At least that was what Catholic theologian Karl Rahner feared as he propounded his “Rahner’s Rule:” “The economic Trinity is the immanent Trinity and the immanent Trinity is the economic Trinity.” This “rule” became the focus of a great deal of attention and discussion as it was interpreted in different ways by, for example, Jurgen Moltmann (in many of his books but especially The Trinity and the Kingdom of God) and Walter Kasper (in, for example, his magisterial work The God of Jesus Christ). Rahner’s Rule became virtually an item of orthodoxy as a regulative principle to forbid dividing the immanent Trinity from the economic Trinity as if we can actually know anything about the former apart from the latter.

(For further brief survey and summary of the history of Christian thought about the Trinity see my book The Trinity written with Christopher Hall and published by Eerdmans.)

There is no doubt in my mind that the Great Church as a whole (both East and West including the magisterial Protestant Reformers) believed in a hierarchy within the immanent Trinity. “Where the reality exists there must also be the corresponding possibility” (Barth). If in the economic Trinity we see (e.g., in John 14-17) a subordination of the Son to the Father there must also be subordination of the Son to the Father in the immanent Trinity. The monarchy of the Father is clear in the Cappadocian Fathers and has always been taught by the Eastern churches. Moltmann is one contemporary theologian who has tried to soften this hierarchical notion of the Trinity by speculating about different patterns of relationships (including of authority) within the Godhead tied to the stages of the Kingdom of God in history. He emphasizes ways in which the Father is dependent on the Son and the Spirit which is true enough but does nothing to undo what the church fathers meant by hierarchy within the immanent Trinity.

So what did they mean? What did the Cappadocian Fathers and what does the Eastern Church (or churches) mean by the “monarchy of the Father?” And how did they/do they avoid Arianism or Semi-Arianism (heresies that deny the equality of the Son with the Father in terms of divinity)? That’s a very long and complicated story, of course, so I can only answer in a nutshell. By the “monarchy of the Father” the Cappadocian Fathers meant only that the Father is the source or “fount” of divinity within the Godhead; the Son and the Spirit derive their deity from the Father eternally (so there is no question of inequality of being). Their favorite analogy was the sun and its light and heat. There is no imagining the sun without its light and heat and yet it is the source of them. So the Son, who became Jesus Christ in the incarnation, is begotten of the Father from eternity (not in time) (the technical term is generated but it means the same) and the Holy Spirit proceeds from the Father (and the Western church added filioque—“and the Son). (I happen to think the filioque addition to the Niceno-Constantinopolitan Creed was a mistake and it should be undone or revised to say “through the Son” although that has its problems as well.) In brief, then (without going into all the ins and outs of the filioque controversy or even the debates about the generation and procession of the Son and the Spirit), the “monarchy of the Father” in traditional, orthodox doctrine means only that the Father is the eternal, ontological source, fount, origin of the Son and the Spirit. It has nothing to do with authority over which, if imported into the immanent Trinity, would imply a kind of subordinationism.

So why is it important to have a monarchy of the Father within the immanent Trinity? The Cappadocian Fathers argued it is necessary to preserve and protect the distinctiveness of the three hypostases. Some also argue it is necessary to preserve and protect the connection between the economic Trinity (in which there is clearly subordination) and the immanent Trinity.

Now, there are so many issues here that I can’t even begin to discuss them all! But it is absolutely crucial to understand this distinction between the immanent Trinity and the economic Trinity before diving into the current evangelical controversy over the Trinity. My suspicion is that many evangelicals who write about the subject are not properly or carefully enough making this distinction. My theses going into this discussion are that 1) There is subordination of the Son and Spirit within the economic Trinity including in terms of authority over, and 2) The subordination of the Son and Spirit to the Father within the immanent Trinity has only to do with source, fount, origin of the divinity of the Son and the Spirit which does not automatically include a hierarchy of authority (i.e., obedience to). And I will argue that we cannot claim to know very much about the immanent Trinity, so even that (thesis 2) is arguable so long as we do affirm the immanent Trinity. In sum and in brief, I will argue that it is possible (if not necessary) to believe in the “monarchy of the Father” even within the immanent Trinity without making the Son and Spirit subordinate to the Father in terms of authority (i.e., obedience).

Is there hierarchy in the Trinity?

Part 2

http://www.patheos.com/blogs/rogereolson/2011/12/is-there-hierarchy-in-the-trinity-part-2/

by Roger Olson

December 9, 2011

If you haven’t read Part 1 of this series, this won’t make a lot of sense. I suggest you go back and read that first.

In Part 1 I talked about the traditional theological distinction between the immanent and economic Trinities and how everyone agrees there is hierarchy (i.e., subordination of the Son to the Father) within the economic Trinity. But there is an ongoing debate among evangelical theologians about whether there is hierarchy within the immanent Trinity—God in himself (or themselves).

The controversy began over the claim made by some conservative evangelicals, mostly of the “complementarian” crowd, that the permanent subordination of women to men in the home and church (if not also in society) is justified, if not required by, the permanent subordination of the Son to the Father within the immanent Trinity.

Australian theologian Kevin Giles has published two major books on this subject and he has come very close to accusing the complementarian defenders of hierarchy within the immanent Trinity of heresy. The two books are The Trinity & Subordination: The Doctrine of God & The Contemporary Gender Debate (IVP, 2002) and Jesus and the Father: Modern Evangelicals Reinvent the Doctrine of the Trinity (Zondervan, 2006). Giles cites his main opponents in this debate in a lengthy footnote on page 23 of The Trinity & Subordination. Among them are: George Knight, Susan Foh, James Hurley, Wayne Grudem and Andreas J. Kostenberger. Of course, mentioning a bunch of names tends to mask the differences among them. What they all have in common, according to Giles, is that they believe the Son of God is eternally subordinated to the Father within the immanent, ontological Trinity and that this subordination is in terms of authority and not only derived deity.

This last point is where things get sticky and where we have to focus careful attention and critical thought—the difference between two kinds of hierarchy and subordination (“monarchy of the Father): 1) in terms of derivation of deity, and 2) authority over. Many Christians have agreed with the Cappadocian Fathers and other great Trinitarian thinkers throughout church history that the Father is the “monarch” (sole origin or source) of the Son and Spirit who are generated by and proceed from the Father eternally. Orthodox theologians have always agreed that this by no means implies “Subordinationism” as in the Arian and Semi-Arian heresies that argued that the Son (to say nothing of the Spirit) is created in time so that “There was when the Son was not” (Arius’ slogan). The Cappadocian Fathers very carefully distinguished between the monarchy of the Father and Arian Subordinationism.

The real debate among evangelicals is over whether the Son and Spirit are subordinate to the Father in terms of authority. That is, whether the Son and the Spirit obey the Father within the eternal “councils” of the Trinity. Does the Father’s monarchy within the Godhead mean authority over the Son and the Spirit? The practical issue is whether women should be subordinate to men in terms of obedience because men have authority over them (viz., husbands and pastors) because the Father has authority over the Son. The crucial passage is, of course, 1 Corinthians 11:3 “Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.” A related controversy has to do with the meaning of “kephale” (head) in this passage. Does it mean “source” or “authority?” Both are possible translations from the Greek and there has been a long, running debate between evangelical complementarians (e.g., John Piper) and egalitarians (e.g., Berkeley and Alvera Mickelson) over this and it has ended in a stalemate—at least for now. So, the debate has largely shifted to the monarchy of the Father and subordination of the Son. The claim made by some conservative evangelicals is that 1 Corinthians 11:3 proves that wives should be submissive to husbands because even within the eternal being of God the Son is subordinate to the Father. Giles and other more progressive evangelicals (including Millard Erickson who, in my opinion, is only “progressive” on the women’s issue) have responded that 1 Corinthians 11:3 proves no such thing and does not even address the issue of authority within the eternal, immanent Trinity. Both sides have accused the other of breaking from “the orthodox doctrine of the Trinity” and of distorting the meaning of scripture.

Now—to bring the story up to date—a group of egalitarian evangelicals has produced something called “The Trinity Statement” and circulated it for evangelical scholars to sign. The summary statement is “We believe that the sole living God who created and rules over all and who is described in the Bible is the one Triune God in three coeternal, coequal Persons, each Person being presented as distinct yet equal, not as three separate gods, but one Godhead, sharing equally in honor, glory, worship, power, authority, rule and rank, such that no Person has eternal primacy over the others.” (Go to www.trinitystatement.com/academic-statement/ to read the longer version of the statement and the theological commentary including footnotes.)

This statement would seem to rule out any sense of the monarchy of the Father and thereby fall into conflict with the Cappadocian Fathers’ explanation of the Nicene Creed. However, I cannot believe it means that. The Creed clearly states that the Son is “begotten of the Father.” Unless a person wants to argue that this refers only to the virginal conception of Jesus Christ (an event in the economic Trinity), it would seem to be the case that the Creed itself affirms the monarchy of the Father in terms of the Father being the source, origin, “fount” of the divinity of the Son and Spirit. There goes the affirmation that “no Person has eternal primacy over the others”—depending on what “primacy” means. See how complicated this is?

Perhaps it is the real “mother of all muddles” (as Christianity Today labeled an earlier evangelical debate over the nature of Christ’s resurrection body.)

“The Trinity Statement” is the work of William David Spencer in consultation with several others—all egalitarian evangelicals.

The concluding paragraph of “The Trinity Statement” is particularly strongly worded: “Suggestions that superiority and inferiority of authority eternally exist among the Persons of the Godhead are problematic. All God’s attributes are essential. We should not posit distinctive, unequal attributes that divide God’s substance. If divine attributes are ranked in a hierarchy, then it necessarily follows that the lower ranked are of inferior quality. Therefore, it is contradictory to say that they share the identical substance (ousia), and yet the degree of each attribute can differ according to rank. Such an eternal distinction makes the Son less in authority than the Father, thereby dividing and separating the one God. Such radical social Trinitarianism ends up as tritheism. Affirming one God in three coeternal, coequal Persons is, therefore, necessary to preserve and perpetuate the one faith once given to the saints.”

My natural inclination is to side with these evangelical egalitarians and sign the statement. After all, almost all the people on the other side of the debate are people I regard as neo-fundamentalists (by which I mean no judgment of value on their characters!). However, I have a few qualms that keep me from jumping into this controversy on either side. Those will be the subject of Part 3. Stay tuned.

Is there hierarchy in the Trinity?

Part 3

http://www.patheos.com/blogs/rogereolson/2011/12/is-there-hierarchy-in-the-trinity-part-3/

by Roger Olson

December 9, 2011

If you have not read parts 1 and 2 of this series, this part 3 will probably make little sense to you. I suggest you go back and read parts 1 and 2 first.

Why even discuss whether or not there is a hierarchy of authority within the immanent Trinity? For complementarians the reason is to show that there can be absolute equality of being, worth and value together with inequality of authority. Complementarians argue that male headship does not imply a wife’s inferiority. Some egalitarians, presumably all those authoring and signing “The Trinity Statement,” believe the contrary. To them, permanent hierarchy of authority and subordination within the family (between husband and wife) or the Trinity (between Father and Son) necessarily implies superiority and inferiority. Thus, the debate over hierarchy within the Trinity is an example of theology and politics (in its broadest sense) coming together for better or worse.

At the end of part 2 I said I would have trouble signing “The Trinity Statement” without some careful clarification. It does seem to me that both scripture and tradition affirm a certain kind of hierarchy within the immanent Trinity—the monarchy of the Father in the sense that the Father is the fount of divinity from which the Son is begotten (not made) and the Holy Spirit proceeds. Scripture refers to the Son as begotten of the Father (John 1:14). Tradition (the Great Tradition) includes affirmation that the Son and Spirit are generated by and proceed from the Father respectively. Possibly a person could argue that John 1:14 references the birth of Jesus, not the begottenness of the Son from the Father in the immanent Trinity. However, that would seem wrong. Jesus was conceived by the Holy Spirit, not by the Father. The context of John 1:14 indicates it is talking about the pre-incarnate Logos (“logos asarkos”). And that is how the church fathers understood it.

So, both scripture and tradition do recognize rank within the Trinity—contrary to “The Trinity Statement.” However, the rank recognized within the immanent Trinity has to do with being, not necessarily authority. We all know that firstness in being does not require firstness in authority. An adult son is not under his father’s authority even though he came from his father biologically and ontologically. So hierarchy within the immanent Trinity can be affirmed without necessarily affirming authority over and subordination under.

Personally, I am hesitant to peer into the inner workings of the immanent Trinity. I think the church has sometimes gone too far in speculating about them. For example, the principle opera trinitatis ad extra indivisa sunt (all operations of the Trinity toward what is outside itself are indivisible) seems speculative. It is meant to safeguard the unity of the Trinity, but it is a perfect example of a violation of Rahner’s Rule; it results in making the immanent Trinity make the economic Trinity artificial. However, the monarchy of the Father in terms of the unbegottenness of the Father and begottenness of the Son seems biblically necessary rather than speculative.

So, there is rank within the immanent Trinity. The question is, does it imply a hierarchy of authority? Much depends on how one interprets 1 Corinthians 11:3 (referred to and quoted in part 2). Does kephale mean authority over or source of? Is it referring to the immanent Trinity or only the economic Trinity? I don’t think this can be settled from this passage alone.

I have one question for those who argue there is a hierarchy of authority within the immanent Trinity: What exactly does that mean? Is it even possible to picture it? Go with me, if you can, into the immanent Trinity—the Godhead of Father, Son and Holy Spirit before and apart from any creation. (Imagination required here.) If we can talk about “the eternal councils of the Godhead,” what do we see and hear? Does the Father give orders to the Son and Holy Spirit? Are the Son and Holy Spirit in need of orders? What does “obey” even mean in a being where the partners are absolutely equal in every sense—to the point that they have one will? (Although I have not discussed this yet, orthodox Christian theology has always insisted that there is only one will in the Trinity. To speak of three wills would be blatant tritheism.) Of what use is authority where there is one will? I suggest that once we have rightly understood the orthodox doctrine of the Trinity (something the complementarians claim to care about believing), the whole concept of authority over and subordination under becomes meaningless. Did the Father order the Son to become incarnate? Why would he have to? Was the Son reluctant? Of course we see that in the economic Trinity—in the Garden of Gethsemane (for a moment, anyway). But this is another reason why the church fathers developed the distinction between the economic and immanent Trinities—to avoid importing into the eternal Godhead the limitations of human existence. (It is also the reason the church fathers and the Great Tradition following them has always insisted that there were two wills in Jesus Christ—human and divine. Jesus’ “Not my will but thine be done” expresses the submission of his human will not only to the Father but also to his own divine will—which is one with the Father’s will.)

I simply cannot conceive of any purpose for authority over or subordination under within the immanent Trinity. The words become empty; they have no references. At least not that we can conceive of.

So, I do not think that rank within the immanent Trinity by itself is heterodox, as some egalitarians suggest. In fact, it seems clear to me that the complementarians are right that there is hierarchy within the immanent Trinity—hierarchy of source and generation and spiration (procession) from that source. But that, by itself, does not imply or require hierarchy of authority. And, in fact, if the three persons of the Trinity are understood to be absolutely equal in the sense of sharing one will (in traditional, orthodox theology “will” is attached to “nature”), there cannot be authority over and subordination under in spite of hierarchical ranking of ontology.

In other words, I do not accuse the complementarians with their hierarchical notion of the immanent Trinity of heresy or even heterodoxy. Rank alone does not imply Arian or Semi-Arian Subordinationism. I am accusing them of nonsense. I literally cannot make any sense of the claim that there is inequality of authority among three who share equally one will.

The Pew Survey: The 2007 U.S. Religious Landscape

Report 1: Religious Affiliations

http://religions.pewforum.org/reports

Summary of Key Findings

An extensive new survey by the Pew Forum on Religion & Public Life details statistics on religion in America and explores the shifts taking place in the U.S. religious landscape. Based on interviews with more than 35,000 Americans age 18 and older, the U.S. Religious Landscape Survey finds that religious affiliation in the U.S. is both very diverse and extremely fluid.

Key Findings and Statistics on Religion in America

More than one-quarter of American adults (28%) have left the faith in which they were raised in favor of another religion - or no religion at all. If change in affiliation from one type of Protestantism to another is included, 44% of adults have either switched religious affiliation, moved from being unaffiliated with any religion to being affiliated with a particular faith, or dropped any connection to a specific religious tradition altogether.

The survey finds that the number of people who say they are unaffiliated with any particular faith today (16.1%) is more than double the number who say they were not affiliated with any particular religion as children. Among Americans ages 18-29, one-in-four say they are not currently affiliated with any particular religion.

The Landscape Survey confirms that the United States is on the verge of becoming a minority Protestant country; the number of Americans who report that they are members of Protestant denominations now stands at barely 51%. Moreover, the Protestant population is characterized by significant internal diversity and fragmentation, encompassing hundreds of different denominations loosely grouped around three fairly distinct religious traditions - evangelical Protestant churches (26.3% of the overall adult population), mainline Protestant churches (18.1%) and historically black Protestant churches (6.9%).

While those Americans who are unaffiliated with any particular religion have seen the greatest growth in numbers as a result of changes in affiliation, Catholicism has experienced the greatest net losses as a result of affiliation changes. While nearly one-in-three Americans (31%) were raised in the Catholic faith, today fewer than one-in-four (24%) describe themselves as Catholic. These losses would have been even more pronounced were it not for the offsetting impact of immigration. The Landscape Survey finds that among the foreign-born adult population, Catholics outnumber Protestants by nearly a two-to-one margin (46% Catholic vs. 24% Protestant); among native-born Americans, on the other hand, the statistics show that Protestants outnumber Catholics by an even larger margin (55% Protestant vs. 21% Catholic). Immigrants are also disproportionately represented among several world religions in the U.S., including Islam, Hinduism and Buddhism.

Although there are about half as many Catholics in the U.S. as Protestants, the number of Catholics nearly rivals the number of members of evangelical Protestant churches and far exceeds the number of members of both mainline Protestant churches and historically black Protestant churches. The U.S. also includes a significant number of members of the third major branch of global Christianity - Orthodoxy - whose adherents now account for 0.6% of the U.S. adult population. American Christianity also includes sizeable numbers of Mormons (1.7% of the adult population), Jehovah's Witnesses (0.7%) and other Christian groups (0.3%).

Like the other major groups, people who are unaffiliated with any particular religion (16.1%) also exhibit remarkable internal diversity. Although one-quarter of this group consists of those who describe themselves as either atheist or agnostic (1.6% and 2.4% of the adult population overall, respectively), the majority of the unaffiliated population (12.1% of the adult population overall) is made up of people who simply describe their religion as "nothing in particular." This group, in turn, is fairly evenly divided between the "secular unaffiliated," that is, those who say that religion is not important in their lives (6.3% of the adult population), and the "religious unaffiliated," that is, those who say that religion is either somewhat important or very important in their lives (5.8% of the overall adult population).

Even smaller religions in the U.S. reflect considerable internal diversity. For instance, most Jews (1.7% of the overall adult population) identify with one of three major groups: Reform, Conservative or Orthodox Judaism. Similarly, more than half of Buddhists (0.7% of the overall adult population) belong to one of three major groups within Buddhism: Zen, Theravada or Tibetan Buddhism. Muslims (0.6% of the overall adult population) divide primarily into two major groups: Sunni and Shia.

A Very Competitive Religious Marketplace

The survey finds that constant movement characterizes the American religious marketplace, as every major religious group is simultaneously gaining and losing adherents. Those that are growing as a result of religious change are simply gaining new members at a faster rate than they are losing members. Conversely, those that are declining in number because of religious change simply are not attracting enough new members to offset the number of adherents who are leaving those particular faiths.

To illustrate this point, one need only look at the biggest gainer in this religious competition - the unaffiliated group. People moving into the unaffiliated category outnumber those moving out of the unaffiliated group by more than a three-to-one margin. At the same time, however, a substantial number of people (nearly 4% of the overall adult population) say that as children they were unaffiliated with any particular religion but have since come to identify with a religious group. This means that more than half of people who were unaffiliated with any particular religion as a child now say that they are associated with a religious group. In short, the Landscape Survey shows that the unaffiliated population has grown despite having one of the lowest retention rates of all "religious" groups.

Another example of the dynamism of the American religious scene is the experience of the Catholic Church. Other surveys - such as the General Social Surveys, conducted by the National Opinion Research Center at the University of Chicago since 1972 - find that the Catholic share of the U.S. adult population has held fairly steady in recent decades at around 25%. What this apparent stability obscures, however, is the large number of people who have left the Catholic Church. Approximately one-third of the survey respondents who say they were raised Catholic no longer describe themselves as Catholic. This means that roughly 10% of all Americans are former Catholics. These losses, however, have been partly offset by the number of people who have changed their affiliation to Catholicism (2.6% of the adult population) but more importantly by the disproportionately high number of Catholics among immigrants to the U.S. The result is that the overall percentage of the population that identifies as Catholic has remained fairly stable.

In addition to detailing the current religious makeup of the U.S. and describing the dynamic changes in religious affiliation, the findings from the Landscape Survey also provide important clues about the future direction of religious affiliation in the U.S. By detailing the age distribution of different religious groups, for instance, the study's statistics on religion show that more than six-in-ten Americans age 70 and older (62%) are Protestant but that this number is only about four-in-ten (43%) among Americans ages 18-29. Conversely, young adults ages 18-29 are much more likely than those age 70 and older to say that they are not affiliated with any particular religion (25% vs. 8%). If these generational patterns persist, recent declines in the number of Protestants and growth in the size of the unaffiliated population may continue.

Major changes in the makeup of American Catholicism also loom on the horizon. Latinos, who already account for roughly one-in-three adult Catholics overall, may account for an even larger share of U.S. Catholics in the future. For while Latinos represent roughly one-in-eight U.S. Catholics age 70 and older (12%), they account for nearly half of all Catholics ages 18-29 (45%).

Finally, the Landscape Survey documents how immigration is adding even more diversity to the American religious quilt. For example, Muslims, roughly two-thirds of whom are immigrants, now account for roughly 0.6% of the U.S. adult population; and Hindus, more than eight-in-ten of whom are foreign born, now account for approximately 0.4% of the population.

Other Survey Highlights

Other highlights in the report include

• Men are significantly more likely than women to claim no religious affiliation. Nearly one-in-five men say they have no formal religious affiliation, compared with roughly 13% of women.
• Among people who are married, nearly four-in-ten (37%) are married to a spouse with a different religious affiliation. (This figure includes Protestants who are married to another Protestant from a different denominational family, such as a Baptist who is married to a Methodist.) Hindus and Mormons are the most likely to be married (78% and 71%, respectively) and to be married to someone of the same religion (90% and 83%, respectively).
• Mormons and Muslims are the groups with the largest families; more than one-in-five Mormon adults and 15% of Muslim adults in the U.S. have three or more children living at home.
• The Midwest most closely resembles the religious makeup of the overall population. The South, by a wide margin, has the heaviest concentration of members of evangelical Protestant churches. The Northeast has the greatest concentration of Catholics, and the West has the largest proportion of unaffiliated people, including the largest proportion of atheists and agnostics.
• Of all the major racial and ethnic groups in the United States, black Americans are the most likely to report a formal religious affiliation. Even among those blacks who are unaffiliated, three-in-four belong to the "religious unaffiliated" category (that is, they say that religion is either somewhat or very important in their lives), compared with slightly more than one-third of the unaffiliated population overall.
• Nearly half of Hindus in the U.S., one-third of Jews and a quarter of Buddhists have obtained post-graduate education, compared with only about one-in-ten of the adult population overall. Hindus and Jews are also much more likely than other groups to report high income levels.
• People not affiliated with any particular religion stand out for their relative youth compared with other religious traditions. Among the unaffiliated, 31% are under age 30 and 71% are under age 50. Comparable numbers for the overall adult population are 20% and 59%, respectively.
• By contrast, members of mainline Protestant churches and Jews are older, on average, than members of other groups. Roughly half of Jews and members of mainline churches are age 50 and older, compared with approximately four-in-ten American adults overall.
• In sharp contrast to Islam and Hinduism, Buddhism in the U.S. is primarily made up of native-born adherents, whites and converts. Only one-in-three American Buddhists describe their race as Asian, while nearly three-in-four Buddhists say they are converts to Buddhism.
• Jehovah's Witnesses have the lowest retention rate of any religious tradition. Only 37% of all those who say they were raised as Jehovah's Witnesses still identify themselves as Jehovah's Witnesses.
• Members of Baptist churches account for one-third of all Protestants and close to one-fifth of the total U.S. adult population. Baptists also account for nearly two-thirds of members of historically black Protestant churches.

 

About the Survey

These are some of the key findings of the Pew Forum's U.S. Religious Landscape Survey, which draws primarily on a new nationwide survey conducted from May 8 to Aug. 13, 2007, among a representative sample of more than 35,000 adults in the U.S., with additional over-samples of Eastern Orthodox Christians, Buddhists and Hindus. The study also takes advantage of the 2007 survey of American Muslims ("Muslim Americans: Middle Class and Mostly Mainstream"), which was conducted by the Forum in partnership with its sister projects, the Pew Research Center for the People & the Press, the Pew Hispanic Center and the Pew Global Attitudes Project. In total, these surveys included interviews with more than 36,000 Americans.

Detailed data tables provide extensive demographic information on the 14 largest religious traditions, 12 large Protestant denominational families and 25 individual Protestant denominations in the United States.

Report 2: Religious Beliefs & Practices

Social & Political Views

http://religions.pewforum.org/reports#

  
Summary of Key Findings

A major survey by the Pew Forum on Religion & Public Life finds that most Americans have a non-dogmatic approach to faith. A strong majority of those who are affiliated with a religion, including majorities of nearly every religious tradition, do not believe their religion is the only way to salvation. And almost the same number believes that there is more than one true way to interpret the teachings of their religion. This openness to a range of religious viewpoints is in line with the great diversity of religious affiliation, belief and practice that exists in the United States, as documented in a survey of more than 35,000 Americans that comprehensively examines the country’s religious landscape.

This is not to suggest that Americans do not take religion seriously. The U.S. Religious Landscape Survey also shows that more than half of Americans rank the importance of religion very highly in their lives, attend religious services regularly and pray daily. Furthermore, a plurality of adults who are affiliated with a religion want their religion to preserve its traditional beliefs and practices rather than either adjust to new circumstances or adopt modern beliefs and practices. Moreover, significant minorities across nearly all religious traditions see a conflict between being a devout person and living in a modern society.

The Landscape Survey confirms the close link between Americans' religious affiliation, beliefs and practices, on the one hand, and their social and political attitudes, on the other. Indeed, the survey demonstrates that the social and political fault lines in American society run through, as well as alongside, religious traditions. The relationship between politics and religion in the United States is particularly strong with respect to political ideology and views on social issues such as abortion and homosexuality, with the more religiously committed adherents across several religious traditions expressing more conservative political views. On other issues included in the survey, such as environmental protection, foreign affairs, and the proper size and role of government, differences based on religion tend to be smaller.

Religion in America: Non-Dogmatic, Diverse and Politically Relevant

Most Americans agree with the statement that many religions – not just their own – can lead to eternal life. Among those who are affiliated with a religious tradition, seven-in-ten say many religions can lead to eternal life. This view is shared by a majority of adherents in nearly all religious traditions, including more than half of members of evangelical Protestant churches (57%). Only among members of the Church of Jesus Christ of Latter-day Saints and other Mormon groups (57%) and Jehovah’s Witnesses (80%), which together comprise roughly 2.4% of the U.S. adult population, do majorities say that their own religion is the one true faith leading to eternal life.

Most Americans also have a non-dogmatic approach when it comes to interpreting the tenets of their own religion. For instance, more than two-thirds of adults affiliated with a religious tradition agree that there is more than one true way to interpret the teachings of their faith, a pattern that occurs in nearly all traditions. The exceptions are Mormons and Jehovah’s Witnesses, 54% and 77% of whom, respectively, say there is only one true way to interpret the teachings of their religion.

The lack of dogmatism in American religion may well reflect the great diversity of religious affiliation, beliefs and practices in the U.S. For example, while more than nine-in-ten Americans (92%) believe in the existence of God or a universal spirit, there is considerable variation in the nature and certainty of this belief. Six-in-ten adults believe that God is a person with whom people can have a relationship; but one-in-four – including about half of Jews and Hindus – see God as an impersonal force. And while roughly seven-in-ten Americans say they are absolutely certain of God’s existence, more than one-in-five (22%) are less certain in their belief.

A similar pattern is evident in views of the Bible. Nearly two-thirds of the public (63%) takes the view that their faith’s sacred texts are the word of God. But those who believe Scripture represents the word of God are roughly evenly divided between those who say it should be interpreted literally, word for word (33%), and those who say it should not be taken literally (27%). And more than a quarter of adults – including two-thirds of Buddhists (67%) and about half of Jews (53%) – say their faith’s sacred texts are written by men and are not the word of God.

The diversity in religious beliefs and practices in the U.S. in part reflects the great variety of religious groups that populate the American religious landscape. The survey finds, for example, that some religious groups – including Mormons, Jehovah’s Witnesses and members of historically black and evangelical Protestant churches – tend to be more likely to report high levels of religious engagement on questions such as the importance of religion in their lives, certainty of belief in God and frequency of attendance at religious services. Other Christian groups – notably members of mainline Protestant churches and Catholics – are less likely to report such attitudes, beliefs and practices. And still other faiths – including Jews, Buddhists, Hindus and Muslims – exhibit their own special mix of religious beliefs and practices.

The Landscape Survey also reveals that people who are not affiliated with a particular religious tradition do not necessarily lack religious beliefs or practices. In fact, a large portion (41%) of the unaffiliated population says religion is at least somewhat important in their lives, seven-in-ten say they believe in God, and more than a quarter (27%) say they attend religious services at least a few times a year.

The findings of the Landscape Survey underscore the importance of affiliation with a particular tradition for understanding not only people’s religious beliefs and practices but also their basic social and political views. For instance, Mormons and members of evangelical churches tend to be more conservative in their political ideology, while Jews, Buddhists, Hindus and atheists tend to be more politically liberal than the population overall. But the survey shows that there are important differences within religious traditions as well, based on a number of factors, including the importance of religion in people’s lives, the nature and certainty of their belief in God, and their frequency of prayer and attendance at worship services.

One of the realities of politics in the U.S. today is that people who regularly attend worship services and hold traditional religious views are much more likely to hold conservative political views while those who are less connected to religious institutions and more secular in their outlook are more likely to hold liberal political views.

The connection between religious intensity and political attitudes appears to be especially strong when it comes to issues such as abortion and homosexuality. About six-in-ten Americans who attend religious services at least once a week say abortion should be illegal in most or all cases, while only about three-in-ten who attend less often share this view. This pattern holds across a variety of religious traditions. For instance, nearly three-in-four (73%) members of evangelical churches who attend church at least once a week say abortion should be illegal in most or all cases, compared with only 45% of members of evangelical churches who attend church less frequently.

These are among the key findings of a major survey on religion and American life conducted by the Pew Forum on Religion & Public Life between May 8 and Aug. 13, 2007, among a representative sample of more than 35,000 Americans. The first report based on the U.S. Religious Landscape Survey was issued in February 2008 and focused on the religious affiliation of the American people, including the impact of immigration and changes in affiliation. This report provides information on the core religious beliefs and practices as well as the basic social and political views of the various religious traditions in the U.S. as well as people who are not affiliated with a particular religion.

The report includes information on members of many religious groups – such as Mormons, Jehovah’s Witnesses, Jews, Buddhists, Muslims, Hindus, atheists and agnostics – that are too small to be analyzed in most public opinion surveys. More detailed tables, provided in an appendix to this report, also summarize the basic beliefs, practices, and social and political attitudes of a dozen Protestant denominational families and 25 of the largest Protestant denominations in the U.S. These detailed tables also include information on what the survey classifies as “other Christians,” which includes such smaller groups as Spiritualists and other Metaphysical Christians, as well as on members of a variety of other faiths, including Unitarians and New Age groups.

To read the Summary of Key Findings in full, download the PDF (18 pages)

An Aussie Children's Christmas Story

 

 

 

 

 

 

 

The Christmas Story (2010 version)

told by the children of St Paul's Church.

 

 

http://www.youtube.com/watch?feature=player_embedded&v=kWq60oyrHVQ#!

 

 

Luke 2 (ESV)

 

The Birth of Jesus Christ

 

¹In those days a decree went out from Caesar Augustus that all the world should be registered. ²This was the first registration when^[a] Quirinius was governor of Syria. ³And all went to be registered, each to his own town. ⁴And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, ⁵to be registered with Mary, his betrothed,^[b] who was with child. ⁶And while they were there, the time came for her to give birth. ⁷And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.

The Shepherds and the Angels

⁸And in the same region there were shepherds out in the field, keeping watch over their flock by night. ⁹And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with fear. ¹⁰And the angel said to them, "Fear not, for behold, I bring you good news of great joy that will be for all the people. ¹¹For unto you is born this day in the city of David a Savior, who is Christ the Lord. ¹²And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger." ¹³And suddenly there was with the angel a multitude of the heavenly host praising God and saying,

¹⁴"Glory to God in the highest,

and on earth peace, good will toward men.

¹⁵When the angels went away from them into heaven, the shepherds said to one another, "Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us." ¹⁶And they went with haste and found Mary and Joseph, and the baby lying in a manger. ¹⁷And when they saw it, they made known the saying that had been told them concerning this child. ¹⁸And all who heard it wondered at what the shepherds told them. ¹⁹But Mary treasured up all these things, pondering them in her heart. ²⁰And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

 

²¹And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb.

 

 

 

Jesus, the Fulfillment of God's Revelation to Man

Daniel's article below cannot be emphasized enough as to how to read the Bible. It is read first and foremost Christologically, that is, through Jesus. All the more startling when considering the many OT Jewish themes of promise left unfulfilled unless understood as fulfilled in Jesus. Who ends them. Completes them. Uplifts them. Transforms them. Transitions them.

These are known as the "Themes of Continuity and Discontinuity" found within the Bible and in perfect correlation with the overarching Christological themes of the Bible that bind the Old and New Testaments together as one documental revelation by God to man. The balance between the books then is given to the NT, as the OT should now be read from the perspective of Christ as Israel's Messiah Redeemer. As the Second Adam. As the risen King of Judah. The Inheritor of the Davidic throne. Who perfects the Israelic priesthood in Himself (Hebrews). Who is God's Prophet, Priest and King. Who is the Lamb and Lion of God. And so on, and so on. Each biblical theme is found changed by, and in, and through, and because, of Christ. Christ Jesus completes the testimony of God to man in the OT. And Christ Jesus continues the testimony of God to man in the NT.

R.E. Slater

December 8, 2011

* * * * * *  * * * *

The Story of Christ… Really…

http://www.jrdkirk.com/2011/11/15/the-story-of-christ-really/

by J.R. Daniel Kirk

November 15, 2011

I’ve found myself indirectly thinking about what it means to read the Bible as Christians. By “indirectly” I mean that these thoughts have gnawed around the edges of my thinking while I’ve been working on other things: teaching the Gospels and Acts, writing a paper on wisdom literature in the Coen Brothers’ movies, listening to sermons on the deadly sins, reading books on what the Bible is and we’re supposed to do with it.

By “reading the Bible as Christians” I don’t just mean reading it like we’re supposed to learn from it. There are lots of ways to read the Bible so as to learn from it. But those among whom I number myself approach the Bible as Christians–not as Jews, not as Mormons, not to mention that we don’t approach it as atheists or pantheists or deists.

Reading the Bible as Christians means that we not only read it with a ready disposition to hear it as God’s word, as the story of salvation, it means to read the story with the conviction that the narrative comes to its surprising climax in the life, death, and resurrection of Jesus.

You have to do this on purpose, if you want to do it.

Pick up the book of Deuteronomy, and you’ll come away with a strong sense that the way God will fully restore his people is through their faithful obedience to Torah. Jesus is a surprise.

Pick up the law or the prophets, and you’ll come away with the strong sense that God’s ultimate plan is for a nation to be located in the geophysical land of Israel. The explosion of the promise of land to a promise of the world and indeed of new creation is a surprise.

Pick up the Proverbs, and the next thing you know you’ll be looking for your diligence to overflow in wealth and peace. The call to embody the death of Jesus in all quarters of our world is a surprise.

To read the Bible as the story of Jesus is to decide that nothing in the OT comes to us directly. It all comes to us mediated through Jesus. This means both that it is mediated through Jesus and that it all comes to us. Some is transformed in him, some is fulfilled and left behind. And some comes as a word reiterated now for a people reconfigured around Christ rather than Torah.

The vitality, and validity, of our reading the OT as Christians hinges on our willingness to read it in light of what we know to be more ultimately true: the Christ who is the end of the Law, the Christ to whom the Law, Prophets, and Psalms bear witness.


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On (not) Being Insecure Christians

Kathy Escobar: On Insecure Christians

http://rachelheldevans.com/kathy-escobar-insecure-christians

by Rachel Held Evans

November 21, 2011

Today I am delighted to welcome to the blog my friend and a true “woman of valor,” Kathy Escobar. Kathy is the co-pastor of The Refuge, an eclectic and beautiful faith community in Denver. She is passionate about community, healing, equality, justice, spiritual and transformation, and is the author of Down We Go, a challenging book about following Jesus into the hard places of community. When I think of women who inspire me, Kathy’s one of the first to come to my mind because she truly puts her convictions into action. If you enjoy the post, be sure to check out Kathy’s blog, or follow her on twitter.

I had an amazing conversation last week with a non-Christian counseling grad student who had a project in this class to "move toward something in their culture they were uncomfortable with." He chose Christianity. His experience with it wasn't a positive one so he was trying to bravely explore it. We had a delightful conversation because he asked the best questions, the kind where trite Christian answers won't quite do. He wasn't talking about atonement theories or biblical interpretation of certain passages (for the most part, I think only Christian insiders give a rip about that kind of stuff).

He asked--Why do Christians never seem to feel very good about themselves?

I laughed that he had hit the nail on the head. The basic premise of Christianity is that there is nothing good in us. That original sin has ruined us and we are miserable sinners, unworthy of anything good without the blood of Jesus. That depravity is our essence.

With that as our starting place, my experience has been that despite all of the "God loves me" messages that get tossed around in church services and Bible studies, nothing completely fills in the cracks of that deep chasm. That somehow, no matter what, we just aren't good. We aren't worthy. We aren't secure. We aren't loveable. We are fatally flawed as human beings.

I know this well in my own life. I come from a liberal, non-churchy family that believed in the basic goodness of people (we were those people who evangelical Christians worried about!). When I opened my heart to following Christ, I needed a real, tangible God and was strangely and beautifully drawn to Jesus. I always say that if I had just stuck with that and never became involved in the kinds of churches I ended up attending, I would have been better off in the security-as-a-person department. But alas, that is not my story, and the rigidity and rules sucked me in, and I learned about what a miserable person I was without the cross of Christ. I ended up feeling worse about myself than when I started, and I brought a lot of shame and guilt to the table from the beginning! Christianity seemed to cement in me my badness. It reminded me constantly how much I fell short and how unworthy I was without God in my life.

About 17 years ago a wise and beautiful friend rocked my world with an important theological twist that some of you might say "duh!" at, but it was never taught to me in my hyper-conservative-evangelical circles. We were made in the image of God. That goodness is in us from the beginning. Sure, sin and brokenness has infiltrated this Genesis 3 world, but we must remember it all started with Genesis 1. Man and woman, created in the original image of God. That is our essence even though brokenness buries it.

I think that the spiritual journey is to uncover God's image that was originally placed there.

I know from experience in my own life and journeying alongside many others that this is no easy task. It makes it far worse when the starting place is "I am really a miserable wretch."

The Apostle Paul in Romans 7 talks about the struggle of our humanity to lean into sin. This passage is used all the time to hold up basic depravity, but we forget the twist that is there--"It's not me, but the sin that lives in me" (vs. 7:12).

As a mother of five, the last thing in the world I want my kids to think is that they basically suck and are unworthy, unlovable. I want them to know they are beautiful, created in the original image of God with his imprint built into every fiber of their being. I want them to know they are worthy, secure, free. With a great human capacity to sin, fall, fail and really mess things up, sure. But I do not want a faith that forces me to build in them a basic insecurity from the start. That feels cruel. And completely counter to what I know about being a loving parent, and I'm only a human one.

My experience in working with people in pain in the church is that there's an awful lot of insecurity going around in a system that is supposed to be built upon freedom, healing, and wholeness. Far too much fear, depression, inadequacy, unworthiness exists in countless Christ-followers when they have a chance to be really honest. Something is gravely wrong with this!

But the systems we've created and the theologies we've clung to perpetuate it.

Ultimately it not only damages us personally and relationally, but keeps the real power of the church paralyzed and stuck.

And really insecure.

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