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 from 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

Wednesday, November 23, 2011

The Pilgrim's Mayflower Compact, c.1620

Mayflower Compact's relevance to us today
http://sentinelsource.com/opinion/editorial/the-mayflower-compact-s-relevance-to-us-today/article_caec3cdb-afd2-5857-866a-1f7c2c78ba4c.html

New Hampshire Sentinel Source.com
November 23, 2011

On the day before Thanksgiving it’s worth looking at a document that has a close tie to the holiday: The Mayflower Compact. This was the 200-word statement that was put on paper while the Mayflower lay at anchor in Provincetown harbor after a long and difficult passage across the Atlantic Ocean.

The Compact, which was signed by all 41 adult males on board, has a relevance today, though not for some of the reasons that have been claimed.

For example some see in the Compact a precedent for the Constitution that emerged more than a century-and-a-half later and that, with amendments, still guides us. But one would be hard put to find much literal connection between the spare document of 1620 and the detailed diagram of self-governance of 1787 [effected a 167 years later].

And some argue that the Compact, by its very language, establishes the United States as a Christian nation; in that case, the statement’s words and circumstances would also certify the nation as forever a subject of the British monarchy, controlled only by males and given to appropriation of other people’s lands.

We see a different meaning to the nation in the historic statement that was signed aboard the Mayflower, particularly in light of our current state of affairs. Consider the actual language:

“In the name of God, Amen. We, whose names are underwritten, the Loyal Subjects of our dread Sovereign Lord, King James, by the Grace of God, of England, France and Ireland, King, Defender of the Faith, e&. Having undertaken for the Glory of God, and Advancement of the Christian Faith, and the Honour of our King and Country, a voyage to plant the first colony in the northern parts of Virginia; do by these presents, solemnly and mutually in the Presence of God and one of another, covenant and combine ourselves together into a civil Body Politick, for our better Ordering and Preservation, and Furtherance of the Ends aforesaid; And by Virtue hereof to enact, constitute, and frame, such just and equal Laws, Ordinances, Acts, Constitutions and Offices, from time to time, as shall be thought most meet and convenient for the General good of the Colony; unto which we promise all due submission and obedience. In Witness whereof we have hereunto subscribed our names at Cape Cod the eleventh of November, in the Reign of our Sovereign Lord, King James of England, France and Ireland, the eighteenth, and of Scotland the fifty-fourth. Anno Domini, 1620.”

The meaning of those words that principally resonates today is this: We are all in the same boat.

More than a few passengers on the Mayflower were surprised by where they had landed, having expected to wind up a couple of hundred miles to the south, and they threatened to leave. The Compact formally bound them into a single community where they were, and reinforced the original ambition to establish a settlement together. Notable is the commitment to “covenant and combine ourselves together into a civil Body Politick,” with emphasis on the word “civil.”

The history books spell out how hard and sometimes imperfect that commitment turned out to be. But a shared mission it was, despite individual differences or preferences, with everyone working together toward a common goal. A worthy Thanksgiving ideal.


* * * * * * * * * * *


THE MAYFLOWER COMPACT
Signed by the Pilgrims in 1620
Showing Full Reference to God & the Christian Faith


In 1620, a small group of pilgrims arrived in New England and wrote out
the Mayflower compact creating their own community
"for the Glory of God and advancement of the Christian Faith."

Modern Transcription:

In the name of God, Amen. We, whose names are underwritten, the Loyal Subjects of our dread Sovereign Lord, King James, by the Grace of God, of Great Britain, France and Ireland, King, Defender of the Faith, etc.


Having undertaken for the Glory of God, and Advancement of the Christian Faith, and the Honour of our King and Country, a voyage to plant the first colony in the northern Parts of Virginia; do by these Presents, solemnly and mutually in the Presence of God and one of another, convenant and combine ourselves together into a civil Body Politic, for our better Ordering and Preservation, and Furtherance of the Ends aforesaid; And by Virtue hereof to enact, constitute, and frame, such just and equal Laws, Ordinances, Acts, Constitutions and Offices, from time to time, as shall be thought most meet and convenient for the General good of the Colony; unto which we promise all due Submission and Obedience.

In Witness whereof we have hereunto subscribed our names at Cape Cod the eleventh of November, in the Reign of our Sovereign Lord, King James of England, France and Ireland, the eighteenth, and of Scotland the fifty-fourth. Anno Domini, 1620″


Mayflower Compact, Nov. 11, 1620
Literal Transcription:

"In ye name of God, Amen. We whose names are underwritten, the loyal subjects of our dread sovereign Lord King James by ye grace of God, of Great Britaine, Franc, & Ireland king, defender of ye faith, &c.


Haveing undertaken, for ye glorie of God, and advancemente of ye Christian faith, and honour of our king & countrie, a voyage to plant ye first colonie in ye Northerne parts of Virginia, doe by these presents solemnly & mutualy in ye presence of God, and one of another, covenant & combine our selves togeather into a civill body politick; for our better ordering & preservation & furtherance of ye ends aforesaid; and by vertue hearof, to enacte, constitute, and frame shuch just & equall lawes, ordinances, acts, constitutions, & offices, from time to time, as shall be thought most meete & convenient for ye generall good of ye Colonie: unto which we promise all due submission and obedience. In witnes wherof we have hereunder subscribed our names at Cap-Codd ye .11. of November, in ye year of the raigne of our soveraigne lord King James of England, France, & Ireland ye eighteenth, and of Scotland ye fiftie fourth. Ano: Dom. 1620."

PILGRIMS’ WRITINGS – Early Christian records of the U.S. history

THE PILGRIMS WROTE JOURNALS NARRATING THEIR EXPERIENCES – God was central to their lives.


“OF PLIMOTH PLANTATION” written by the Pilgrim Governor William Bradford

(Bradford was Governor of the Pilgrams for over 30 years)
e-book: History of Plymouth Plantation 1606-1646 (PDF)
e-book: History of Plymouth Plantation, 1620-1647


This journal “Of Plimoth Plantation” was written by Pilgrim Governor William Bradford – check the Massachusetts Records, here, here, and here

The Massachusetts State House stores the hand-written journal of Mayflower Captain and Pilgrim Governor William Bradford where he narrates the first years of the Pilgrim colony at Plymouth. The Pilgrims sailed from England on the Mayflower and arrived in Massachusetts in 1620 where Bradford served as the colony’s first governor. Bradford wrote an account of the settlement from 1620 to 1646, titling it “Of Plimoth Plantation.”
The hand-written journal describes the voyage of The Mayflower and the Pilgrims’ experience settling in Plymouth

Originally titled “The Log of the Mayflower” contains an account as narrated by Mayflower Captain William Bradford who was one of the Company of Englishmen who left England in April 1620 in the ship known as “The Mayflower.” He also narrates the circumstances leading to their prior Settlement in Holland, their return to England and subsequent departure for New England, their landing at Cape Cod in December 1620, their Settlement at New Plymouth and their later history for several years.

This record is an invaluable source for the early history of Massachusetts and the United States.

The manuscript contains a copy of the Mayflower Compact (the original copy, written on board of the Mayflower, no longer exists), a list of passengers who sailed on the vessel. (p19)


PILGRIMS’ WRITINGS – Thanksgiving to God

THE FIRST THANKSGIVING AT PLYMOUTH – to honor God for His deliverance and providence.

As narrated by the Pilgrim, Captain and Governor William Bradford in his manuscript “Of Plymoth Plantation” (originally titled “The Log of the Mayflower”).

PILGRIMS GAVE THANKS TO GOD

● The grateful Pilgrims therefore declared a three-day feast in December 1621 to thank God and to celebrate with their Indian friends.
● It is primarily from the Pilgrim’s Thanksgiving celebration of 1621 that we derive the current tradition of Thanksgiving Day.



Modern transcription:

And thus, they found the Lord to be with them in all their ways, and to bless their outgoings & incomings, for which let his holy name have the praise for ever, to all posterity.

They began now to gather in the small harvest they had, and to fit up their houses and dwellings against winter, being all well recovered in health and strength and had all things in good plenty. For as some were thus employed in affairs abroad, others were exercised in fishing, about cod and bass and other fish, of which they took good store, of which every family had their portion. All the summer there was no want; and now began to come in store of fowl, as winter approached, of which this place did abound when they came first (but afterward decreased by degrees). And besides waterfowl there was great store of wild turkeys, of which they took many, besides venison, etc. Besides, they had about a peck of meal a week to a person, or now since harvest, Indian corn to that proportion. Which made many afterwards write so largely of their plenty here to their friends in England, which were not feigned but true reports.”

"Mourt's Relation" by Pilgrim Edward Winslow
“MOURT’S RELATION” written by Pilgrim Governor Edward Winslow, 1621

(Mourt was Governor of the Pilgrims several times)
e-book: Mourt’s Relation or Journal of the Plantation at Plymouth (PDF)


Modern transcription:

our harvest being gotten in, our governor sent four men on fowling, that so we might after a special manner rejoice together, after we had gathered the fruits of our labors; they four in one day killed as much fowl, as with a little help beside, served the Company almost a week, at which time amongst other Recreations, we exercised our Arms, many of the Indians coming amongst us, and amongst the rest their greatest king Massasoit, with some ninety men, whom for three days we entertained and feasted, and they went out and killed five Deer, which they brought to the Plantation and bestowed on our Governor, and upon the Captain and others. And although it be not always so plentiful, as it was at this time with us, yet by the goodness of God, we are so far from want, that we often wish you partakers of our plenty.

This journal Mourt’s Relation was:

- Written primarily by Pilgrims and Mayflower passengers: Edward Winslow, William Bradford.

- Written between November 1620 and November 1621.

- Describes the landing of the Pilgrims at Cape Cod, their exploring and eventual settling at Plymouth, their building of the Colony, their relations with the surrounding Indians, including the First Thanksgiving.

- Originally printed in 1622 under the tile A Relation or Journal of the English Plantation settled at Plymouth, is the first published account of the coming of the Pilgrims to the New World to settle Plymouth Plantation.



Pilgrims embrace Capitalism
(from the journal of Pilgrim William Bradford)

PILGRIMS & CAPITALISM
PILGRIMS FIND SUCCESS IN CAPITALISM

(as written by the Pilgrim’s second Governor, William Bradford)

Pilgrims corn production increased when each family was assigned a parcel
● For the Pilgrims, life was a constant battle for survival. Later, Governor William Bradford made a decision. Instead of the colonists sharing their crops equally, he assigned a parcel of land to each family and told them they could keep whatever they produced for themselves.

● ‘This had very good success, for it made all hands industrious, so as much more corn was planted than otherwise would have been.’ If you can keep everything you make, of course you’re going to work harder….
Modern transcription:

All this while no supply was heard of, neither knew they when they might expect any. So they began to think how they might raise as much corn as they could, and obtain a better crop than they had done, that they might not still thus languish in misery. At length, after much debate of things, the Governor (with the advice of the chiefest amongst them) gave way that they should set corn every man for his own particular, and in that regard trust to themselves; in all other things to go on in the general way as before. And so assigned to every family a parcel of land, according to the proportion of their number, for that end, only for present use (but made no division for inheritance) and ranged all boys and youth under some family. This had very good success, for it made all hands very industrious, so as much more corn was planted than otherwise would have been by any means the Governor or any other could use, and saved him a great deal of trouble, and gave far better content. The women now went willingly into the field, and took their little ones with them to set corn; which before would allege weakness and inability; whom to have compelled would have been thought great tyranny and oppression.more
For More Informatino on the History of Thanksgiving in America:

History of Thanksgiving in America
Celebrating Thanksgiving in America
What is the origin of America’s annual Thanksgiving Day?

Embarkation of The Pilgrims (painting on south side of the Rotunda in the United States Capitol Building)
Embarkation of The Pilgrims
(painting in the U.S Capitol Building)
Mayflower
by Bernard Gribble
The Mayflower at Sea
by Margeson
Thanksgiving Pilgrims
First Thanksgiving
by Jean Louis Gerome Ferris
Colonization of New England by Costaggini – Frieze in the U.S. Capitol
Early settlers cut and saw trees and use the lumber to construct a building.
Many others are giving praises to God.
Thanksgiving Thanking the Christian God
The First Thanksgiving
by Jennie A. Brownscombe
Pilgrims Signing the Mayflower Compact by Edward Percy Moran
Signing the Mayflower Compact
by Edward Percy Moran



* * * * * * * * * * * * *


For More Information on the




For More Information on the
Discovery and Settlement of America





Harry Potter World Premier Farewell, Thank You Speech, and Press Conference



Emma Watson Breaks Down At Harry Potter And The Deathly Hallows: Part II London Premiere




Rupert/Emma: We say goodbye






World Premier Thank Speech Pt 2
Daniel Radcliffe




World Premier Thank Speech Pt 2
Emma Watson




World Premier Thank Speech Pt 2
Rupert Grint






'Harry Potter and the Deathly Hallows,' Part 2
Press Conference

Part 1/3




Part 2/3




Part 3/3









Ed Dobson's Story - A Film Series About Hope (re: Suffering, Illness and Healing)




ED's STORY - A FILM SERIES ABOUT HOPE

A seven-part film series about hope, featuring Ed Dobson. Watch the trailer to get a taste of the journey we take with Ed through these seven films.


In It Ain't Over, the first film in the Ed's Story series, Ed Dobson reminds us that life isn't over yet and that we don't have to feel overwhelmed by the struggles we're facing today. Difficult news can sometimes make us feel like our lives are over. Ed shows us that we don't know the future, and that things may turn out quite differently from what we expect.



Sometimes we worry too much about the future. Ed stopped making plans more than two weeks out after his ALS diagnosis. Why? Tomorrow is not guaranteed—for any of us. When we worry about tomorrow, we often miss out on the beauty, richness, and fulfillment of today.

Could living for today be what's best for us, and could it even free us from the worries of tomorrow?



When those close to us suffer, it's only natural to want to help. But what do you say when someone's life falls apart and suffering becomes their reality? How can you show you care?

The people who comforted Ed most were the ones who just showed up and didn't say a word.

Perhaps just being present can bring more comfort, peace, and a sense of God's presence than words ever could.


Many of us find our identity in what we do. But what happens when our career comes to an abrupt end? What happens when that job is no longer there? Are we still ourselves? Does our identity change?

A pastor for many years, Ed struggled to adjust to a life without the pulpit. He eventually discovered there is much more to who we are than what we do. Could it be that change is an opportunity for a renewed sense of purpose?


When Ed was told that his life would be over in a few short years, he found his priorities drastically rearranged. He wanted to mend relationships that may have been broken. He decided that relationships where way more important than who was right and who was wrong.

Ed discovered that forgiveness is an issue that requires humility. He also discovered a transforming experience for all involved. Could the power of forgiveness lead to a better world around us?



Many people start each day with a list of things to accomplish. But it's possible to get caught up in this list; to anticipate how things will go and actually feel entitled to each of our days. As if they are owed to us. It wasn't until Ed was forced to slow down that he truly began to see all that he has been given.



Tragedy reminds us what little control we have over life; we are always at the mercy of something other than ourselves. As Ed shares, perhaps acknowledging this lack of control is the key to really understanding the notion of healing.


Ed Dobson

Ed Dobson is pastor emeritus of Calvary Church in Grand Rapids, Michigan, and serves as a consulting editor for Leadership magazine. He holds an earned doctorate from the University of Virginia, and is author of numerous books, including The Year of Living Like Jesus and Prayers and Promises When Facing a Life-Threatening Illness. He moved to the United States from Northern Ireland in 1964 and now lives with his family in Grand Rapids.

The Year of Living Like Jesus - BookThe Year of Living Like Jesus

In The Year of Living Like Jesus, Dobson chronicles his humbling and inspiring year in Jesus's sandals. Like A. J. Jacobs's bestseller, The Year of Living Biblically, Dobson's book is funny, challenging, and provocative. With great candor and wisdom, he invites readers to join him on a year of revelation, a year that changed his spiritual life forever.


Prayers and Promises When Facing a Life-Threatening IllnessPrayers and Promises When Facing a Life-Threatening Illness

Thirty short-yet-powerful morning and evening reflections offer encouragement, hope, and inspiration to people dealing with a life-threatening illness, and to their family members and caretakers. Here are honest insights and personal stories from a pastor who continues his own journey with amyotrophic lateral sclerosis (ALS), often referred to as "Lou Gehrig's disease".

Ed's Blog










Tuesday, November 22, 2011

From Big Tent to Networks




by Thomas Jay Oord
September 12, 2011

Participating in the recent Big Tent Christianity gathering was an enriching experience. I realized anew how much I share in common with Christians of other traditions, despite our real differences.

The Larger Gathering

Two Big Tent Christianity gatherings met simultaneously. My contribution to the larger gathering came as the final ten-minute talk of the event. Thirty-four folks had spoken previously! The crowd was undoubtedly suffering from information and inspiration fatigue. Yet, those remaining listened sympathetically to my voice.

I spoke about my own tribe – the Church of the Nazarene – and my own journey. I talked about differences and similarities I see in the body of Christ today.

My primary message was simple: love unites us as Christians despite our differing opinions on many things. It was a message I have learned through many experiences, and one shared by John Wesley in his sermon “Catholic Spirit.”

The Smaller Gathering

I spent most of my time during the three days with a smaller gathering of leaders. Leading the group were Brian McLaren and Philip Clayton.

Although the group was diverse in many ways, I was one of the few in attendance who accepts the label "Evangelical." Despite being in the minority in that respect, I felt very welcomed by the group.

We talked about many things, some of which have been given the label “emergent/emerging church.” My sense is that what Phyllis Tickle calls “the great emergence” is still under way. That is, a large number of people both inside and outside the church hunger for a new experience and understanding of God. We are in a transitional age.

I include myself among those looking for a “third way” beyond the usual approaches to issues of concern today. For instance, I look for a third way beyond “conservative” and “liberal.”

Inspirational Metaphors

Often during hours of conversation, I pondered the metaphors that might prove most helpful to inspire us to cooperate with God. I thought about the language we should use as we respond to the work of transformation to which the Spirit calls and empowers.

The conference metaphor – Big Tent – has advantages and disadvantages. One advantage is that it invites us to think about how different people and groups could join together under common beliefs. A disadvantage, however, is that we often wonder how big the tent needs to be to include diverse views on theology, social issues, and Christians practices. In effect, we ask, “Who is under this big tent, and who must we leave out in the rain?”

An alternative metaphor discussed by the group was the great Yellowstone fire. Many years ago, raging fire destroyed Yellowstone’s forests and grasslands. The green shoots that emerged after the fire, however, renewed Yellowstone to its glory. In a similar way, we often need fire to destroy aspects of the church – especially its institutions – to bring about new creation. We need new wineskins.

A disadvantage of the fire metaphor, however, is that it seems to presuppose that nothing valuable now exists in Christian institutional structures worth preserving. I disagree with that presupposition, because I see so much that is useful in the church as it now exists.

A less dramatic metaphor is the idea of creating new hospitals on the sites of current ones. One might say the work of the church is to build new hospitals with many of the materials of current hospitals, all the while continuing the work of healing patients.

Networks Create a Web

The metaphor I like best has to do with networks that create a gigantic web. This metaphor says people and organizations connect with one another for common purposes. Personal relationships and shared concerns bond Christians of diverse persuasions in the work of God in the world. These networks of relations form a gigantic web of love endeavors.

Particular nodes on the network extend relations with other nodes on the web. These other nodes extend relations to still more nodes. On it goes. In this way, we build bridges to many, many groups of our own choosing -- without constraining other groups to work only with those we would choose.

The web grows huge, as God does far more than we could ever think or imagine.

A Third Way

I left the Big Tent Christianity gathering encouraged and challenged. I was encouraged by testimonies to the work of God in Christian groups and people outside my own denomination/tribe and outside Evangelicalism. I was challenged to help those in my own tribe work with the Spirit in this age of transition. God is doing a new thing!

I am proud of so many aspects of my own tradition. I don’t want to see it burned to the ground so that new growth can emerge. But I also believe much in my tradition could be improved.

I encourage others to join me – no matter their traditions, but especially those in the Evangelical world – in embracing the work of the Spirit occurring both within and beyond our usual realms of engagement.

A new Christian movement – a third way – seems to be gaining momentum. I invite others to join with me in following God’s leading to discern how we might participate in that movement.




A Need for Creative Theology


by Thomas Jay Oord
May 19, 2011

The latest of edition of the magazine Fast Company features today’s 100 most creative business people. The magazine’s stories of these innovators has me thinking about creativity in Christian theology.

What counts as creative is at least partly subjective, of course. But I noticed common themes among those featured in Fast Company. Most creative people listed are problem solvers, obstacle overcomers, or innovators.

The magazine's list has fascinating people. Ranked first is the general director of Al Jazeera. Number two is a designer at Apple. Interestingly, Conan O’Brien made the top ten.

There’s Nothing New Under the Sun?

All of this has me wondering what it would be like to construct a list of the 100 most creative theological thinkers today. I know of no magazine who publishes publish such a list. But I'm sure it would be interesting!

Of course, some Christians think theology done well is not creative at all. Good theology, from this perspective, simply retells stories and truths handed down from yesteryear. For Christians with this perspective, either the Bible or the Christian tradition offers everything of theological importance. There is nothing new under the sun.

Others think creative endeavors in theology imply that God has changed in some way. Because they think God is in all ways unchanging, creative theology is at worst heretical and at best misguided. An unchanging God requires unchanging theology.

I personally think good theology takes into account insights from yesteryear and Scripture. But I don’t think appreciating the past eliminates the possibility of new and creative theological insights. Traditional wisdom is crucial; but contemporary imagination plays an important role in Christian theology.

Something New Under the Sun

We need creative theology today as much or more than ever. In fact, I think the most important creative advances today may actually be occurring in theology not business!

The common Christian conviction that we can never fully understand God plays a role in explaining why creative theology is important today. Unless we think a person or group in the past comprehended God entirely, there is always room to “grow in the knowledge of the love of Christ.”

In addition, Christians face a host of unanswered or poorly answered questions. Take the problem of evil, for instance. Most Christians have either no answer or a poor answer to why an almighty and all-loving God fails to prevent genuine evil. There’s plenty of need for creative theological thinking on that issue.

Theology is necessarily tied to our views of the world, including science. Our views of the human person, initial and ongoing creation, and social structures are always influenced by research and theories in the sciences. While theology need not be a slave to changing scientific ideas, creative theology can help Christians reconcile time-honored truths with contemporary scientific research. There’s work to be done here too.

Or take the questions of religious pluralism. While people of differing faiths have always interacted to some degree, many Christians today interact with nonChristians more often and more deeply. We need creative theological answers questions this new situation raise.

New Research Programs in Theology

Fast Company inspires me to consider the kind of creative theology we need most today. In some of my recent work, I’ve attempted to offer satisfying answers to some questions. But I’m thinking now about what I should do next.

In a changing world with changing people and changing ideas, some things do stay the same. But as long as we know in part, there will be plenty of room for creative theological endeavor.



 
Please continue to -
 
Part 2.
 
by R.E.Slater
September 1, 2012
 
 
 
 

Love in Relational Theology


by Thomas Jay Oord
May 24, 2011

For some Christians, issues of love are of utmost importance. Accounting for the importance of love is just one reason many are turning to relational theology to make some sense of God and the world in which we live.

A book I'm co-editing with Brint Montgomery and Karen Winslow explores how relational theology influences our understanding of about thirty topics important to Christians. I'm writing an essay on relational theology and love.

Love issues are central to the Bible and to who God is revealed to be. “God is love,” says John (1 Jn. 4:8, 16) and Old Testament authors repeatedly say God’s love is everlastingly steadfast. Jesus says the first and second greatest commands are about love. Many people find relational theology helpful for considering the love of Christ, love in the Church, love for enemies and outsiders, love of self, and the love God has for all creation.

God gives and receives in relationship


Love without relationship is impossible. This is especially clear in reciprocal relationships between friends, spouses, parents and children, and within communities. But it’s true of other relations too. Relational theology says God lovingly relates to creatures and creatures relate to God.

Biblical authors often portray God as friend, husband, parent, judge, or leader/Lord/King. These descriptions and others arise from God’s relationality. God cannot be rightly called these names if not in relationship with others. In these descriptions and others, biblical writers explicitly or implicitly present God as in relationship with creation.

A relational God gives to but also receives from others. When creatures respond well to God’s calls, God is pleased. Creaturely love and obedience depends on God’s initial activity. John put it this way, “We love, because he first loved us” (1 Jn. 4:19). When creatures fail to respond well to the call of love, God is grieved, angry, and forgives. God’s decisions about how to act in one moment depend in part upon how creatures responded in previous moments.

God’s relational love may seem eminently obvious. But not everyone has thought God relational. Aristotle famously rejected relational theology when he called God “the unmoved mover.” By this phrase, he meant God “moves” others, but others do not “move” God. Deity is unaffected, impassible, and aloof. According to Aristotle, God does nothing but think thoughts about Godself.

The idea that God is unmoved by creatures influenced Christian theologians throughout the centuries. Because Augustine considered God not in reciprocal relationship with creatures, he could not imagine how God loves creatures. God only loves himself. Thomas Aquinas called God “pure act” with no real relation to creatures.

In the 20th century, theologians as liberal as Paul Tillich and as conservative as Carl Henry said divine perfection meant creatures could not influence God. God was considered in all ways unchanging and unaffected by others.

Many Christians in the 20th and 21st centuries, however, believe God is better understood as relational. These believers think relational theology captures well the Bible’s witness to a loving God in relationship with others.

Some Christians point to the Trinity as the best example of God’s relational love. When Jesus says the Father is in him and he is in the Father (Jn. 14:11) and that the Father loves the Son (Jn. 5:20), Christians infer love relations exist witin Trinity. This intraTrinitarian love overflows to creation.

What is love?


To say the issues of love are central to relational theology should prompt us to describe what we mean by love. The word has many meanings. Love takes many forms and is expressed in a multitude of ways.

The confusion about love language is one reason many theologians do not take love as their central motif. This is regrettable, because love is central to Christian understandings of God, creation, salvation, ethics, ecclesiology, and host of other issues. Relational theology better accounts for many facets of love in Christian theology.

Although no definition is likely to capture fully what we mean by love, I propose this one as potentially better than others. I define love this way:

To love is to act intentionally, in response to God and others, to promote overall well-being.

I have explained each phrase of this definition in other writings. I focus here on the second phrase -- “in response to God and others” – for its importance for relational theology.

We know from our own experience that knowing another person well can be important for loving that person well. Well-informed relationships provide information for us when we consider how to be a blessing.

This principle applies to God’s love, and this is one reason God loves perfectly. God knows everything about us and the whole universe. God’s knowledge stems primarily from God’s presence with us. As omnipresent, God directly knows all that occurs.

Unfortunately, some think of God as an all-seeing eye floating above creation. “God is watching us from a distance,” to quote an old Bette Midler song. Rather than God being understood as relationally present to all creation, this view of reinforces nonrelational views of deity.

Imitating God’s love


The role of love in relational theology is not limited to God’s own love. Biblical passages say humans ought to love like God loves. The Apostle Paul puts it like this: “Imitate God, as dearly loved children, and live a life of love as Christ loved you…” (Eph. 5:1). Many Christians argue that Christ-like love is at the heart of living the holy life.

Love takes diverse forms, and we express love in various ways. Christians sometimes use ancient Greek words – agape, eros, and philia – to talk about the forms of love God calls them to express. Other times, Christians point to particularly important expressions of love, such as forgiveness, friendship, self-sacrifice, compassion, self-control, acts of justice, affection toward those in the church, and even sexual intercourse.

Jesus’ own acts of love took many of these forms and expressions. Rather than being one dimensional, his relational love was full-orbed. Jesus enjoyed fellowship and comraderie in love with disciples and others, for instance. He love children and helped those in need. Jesus gave his life for others. Jesus reveals that God’s love is full-orbed.

The relationality of love proves especially important in God’s call to love in particular ways. In moment-by-moment living, the loving thing often depends on the context. When others hurt us, for instance, God often calls us to express agape love that repays evil with good. When we find others suffering, God often calls us to express compassion. In these instances and others, the relations we have influence the kinds of love God call us to express.

Conclusion


It is little wonder Christians are attracted to relational theology. So long as they keep Scripture at the heart of how they understand God, the themes of love and the relations love require will continue to play primary a role in Christian life and doctrine.



I develop many of these arguments in my books and articles, including The Nature of Love: A Theology (St. Louis, Mo.: Chalice, 2010), Relational Holiness: Responding to the Call of Love, with Michael Lodahl (Kansas City, Mo.: Beacon Hill, 2005), and Defining Love: A Philosophical, Scientific, and Theological Engagement (Grand Rapids, Mich.: Brazos, 2010).