Talking definitively about God

The huge advantage of the influence of Anabaptism is that by starting with a Christology we end up with a God who looks like Jesus. Any other ‘god’ is to be rejected. Now the counter from some quarters is the claim that the Christology being referred to is no more than a Jesus-ology, meaning it is drawn from 3 years of incarnated life rather than the eternal existence of the Logos. That does not convince me as the Jesus-ology gives us the essential and true character of God, who cannot act differently to how he is revealed in Jesus.

Yet regardless of how Christology affects our Theology there are questions that remain about the being of God, such as were raised by Oord’s book that I recently read and reviewed. So I want to touch on some of those in a few blogs. (After all it is February and time for some lighter issues to consider.)

  • God and time
  • God and creation (and fall)
  • God, freedom and foreknowledge
  • God and the eschaton.

And of course, although this site is called Perspectives, all thoughts here will be definitive and the final word on all the above – as if!! Yet that is how we can hold our beliefs in God at times. When Open Theology (the future is not fixed, but free-will agents shape the future) gained some traction with the publication of ‘The Openness of God’ there was a debate and a vote in ‘The Evangelical Theological Society’ as to whether those who subscribed to those views were to be allowed to continue as members.

Defining orthodoxy is increasingly difficult for many evangelicals as there has been a shift in how the definition of ‘evangelical’ works. In 1995 Robert Johnston gave a paper to ‘The American Theological Society’ entitled:

Orthodoxy and Heresy: A Problem for Modern Evangelicalism

(A modified copy can be found here in pdf format.)

In his presentation he suggested that there has been a move from a set of boundaries that once a person strayed outside of them they could be classed as a heretic, to using a core to define the term evangelical. At the core of the core (?) were how two questions were answered:

  • By what authority do you believe what you believe?
    Answer: the Scriptures
  • By what means is a person reconciled to God?
    Answer: through the cross of Christ.

Now we can perceive the issues that are raised. Scriptures: but which of the numerous canons do we mean when we use the term Scriptures? and the critical issue of our hermeneutic – after all we can defend (insist upon) slavery, subjection of women, beating the rebellious child etc. if our hermeneutic allows. We can also defend genocide – indeed we have to use a brave (and necessary) hermeneutic to get round some of those passages. And for most of us we have no effective hermeneutic, but simply a sub-conscious mental tippex (wite-out).

And the cross. We can affirm the above position as a ultra-Calvinist with only the elect being reconciled at the cross, or as a Universalist, and everything in between!

Hence the problem.

I can totally answer the above two questions in the affirmative, and so can carry the label of ‘evangelical’. If however, we were to continually add definitions to the term, my answers would probably go from ‘maybe’ to ‘I don’t think so’ to ‘No way’.

So if the original writers of ‘The Openness of God’ escaped the sword, but only just, I am confident that I have not strayed too far, but also affirm that we need to ask the deeper questions that do not shake our faith but push us toward a deeper trust in the God revealed in Jesus, rather than a dependence on our beliefs. Our beliefs are not the same as saving faith. So as I get time I shall be writing.

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Gates of society

I have written at times on what can be variously termed ‘gates’, ‘spheres’ and (one I object to) ‘mountains of influence’. Recently though I have been thinking again about these aspects. So first to note that language, with all its weaknesses, is important. Language carries concepts, hence the ‘mountain-type’ language I consider very unhelpful as it embeds the continuing belief of hierarchy and top-down change. It is not compatible with the kenotic / uncontrolling love of God.

I started this past week to think about the myth that we now have of the interdependence of the spheres. In the UK – and indeed much of Europe – there is a continuing wonderful health service available to one and all. Increasingly though this is being placed under threat and the response of junior doctors in the UK to the cuts that have been made to the NHS is more than understandable. Likewise, we see threats to education with an inevitable preferential treatment given to those from more privileged backgrounds.

Myth 1. The ‘gates of society’ are not as simple to define as interdependent spheres. Politics rules over, for example, the gates of education and health. We have an education minister and a health minister who shape up how the education and health spheres are developed. Some consultations are made, of course, but how much do those consultations shape the outcome? Ask the teacher in the classroom or the doctor / nurse in the hospital and hear what they think about the policies that they are instructed to implement.

Myth 2. The political sphere is not the top. But there is a top! Something is out of control. Take the payment of tax made by Google in the UK. When Mr. Corbyn asked on behalf of ‘Jeff’ in PM’s question time about the possibility of the individual coming to the government to make the same agreement about the level of tax to pay as Google had just done, the response revealed the situation. There was no effective response other than ‘we did better than former leaders of the house’.

So seems there is a hierarchy (particularly at the global level) with economics occupying the top seat. What if all institutional power needs a voice? Maybe politics is now fast becoming trapped in a double minded prison, seeking to reign in what is out of control, and yet defending it. (Consider the unusual symbiotic yet antagonistic relationship of the beast and the prostitute of Revelation.)

So what conclusions do I come to? Tentatively:

1) at the individual level we have to continue to move into the ‘spheres’, ‘gates’ (or whatever) in order to dismantle mountains – or at least hilltops!

2) we look to the truly uncontrollable areas such as the arts to disturb. Thanks Banksy!

3) we look to see a media that becomes free. (In Spain the majority of channels are controlled by the conservative government, with one channel being owned by a certain infamous Italian politician! In the UK just check the ownership of the press.) The underground press is increasingly important. And as we have been praying for a regeneration within the media, a new media, we have to ask as those shaped by a kingdom mentality, how we define ‘media’ (communication and language). Is it defined by what is or by its purpose?

4) we provoke democracy, not simply the democratic process. And by provoke we do that at whatever level is appropriate – and this has to include prayer to shift the mountains that are now eating democracy, often through the democratic process.

5) that we look for the voice of the street to rise. Untidy, not so articulate, but full of wisdom.

6) that we call for a new landscape while believing that there will be monumental shifts in the structures that have gone out of control. Wholesale collapse is not the way forward – we need to see low-level alternatives springing up.

The European project is rightly being challenged. The fault lines are becoming increasingly visible. There are signs of hope at grass roots, and the way of mercy has to be the way forward.

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Eschaton or ‘end’ (telos)

Just a short post exploring a possibility. The ‘eschaton’, with the concept of the ‘end’, the age to come etc., is the common word used to describe what is coming. Hence the events (many past) which will include Easter, Pentecost can be described as eschatological events. We then have in that wonderful chapter of 1 Cor. 15 such statements as ‘The last (eschatos) enemy to be destroyed is death’ and Jesus is describes as the ‘Last (eschatos) Adam’.

The word telos is also a word for end but more in terms of a goal to be attained to, so is there a significance that eschatos is used not telos?

Maybe it indicates that the eschatos is bringing all of creation not through to its ‘goal’ in the sense of final destination but to its place of fullness through which multiple ‘goals’ can be reached. Maturity might not be the finality but the removal of the potential to foul up the self-giving purposes of God, hence the list of ‘no mores’ when the ‘end’ (new beginning?) comes, and the burning up in the lake of fire of all that is oppressive.

Just a random thought.

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