blue bits. red rocks.


American slavery may have ended more than a century ago, but the theology that evolved to defend it still thrives and flourishes. ‘Having the goodwill of all the people’

Any time your theology causes you to leave hungry children with empty bellies or sick children without medicine, it has ceased to be orthodox theology. When We’d Rather Let Kids Go Hungry Than Be Reasonable On Gay Marriage

The best features of the Christian tradition have valued the common good and the dignity of all people above narrow legalisms. Waving the flag of religious liberty is an attempt to turn the debate away from well-established facts that argue overwhelmingly for making reproductive health care available as widely as possible. There is little dispute that women who can afford to avail themselves of good reproductive health care receive more education, earn a better living, enjoy better health and form more stable intimate relationships than women who cannot. It is abundantly clear that children born to mothers who are able to space their pregnancies are more likely to be healthy at birth, and less likely to experience developmental difficulties associated with low birth weight. The bad theology behind opposing the contraception mandate

…what I think most interesting about the song “The Man Comes Around” is how, as I mentioned above, it is so steeped in the biblical imagination. And the biblical imagination, I’d argue, is always going to explode the boxes of conservative and liberal theology. The biblical imagination, like the God it is trying to describe, is like that whirlwind in a thorn tree. The biblical imagination cannot be codified or systematized. The biblical imagination is going to be wild and untamed. The Theology of Johnny Cash: Part 8, A Whirlwind in the Thorn Tree

If I had to define “Open Theism” in one sentence, I would say that it as the view that the future is partly comprised of possibilities and is therefore known by God as partly comprised of possibilities. (By the way, I prefer to refer to this view as “the open view of the future,” since the most distinctive aspect of Open Theism is not its understanding of the nature of God, but its understanding of the nature of the future). To expound a bit on this definition, the open view of the future holds that God chose to create a cosmos that is populated with free agents – at least humans and angels (though some hold that there is a degree of freedom, however small, in all sentient beings). To have free will means that one has the ability to transition several possible courses of action into one actual course of action. This is precisely why Open Theists hold that the future is partly comprised of possibilities. While God can decide to pre-settle whatever aspects of the future he wishes, to the degree that he has given agents freedom, God has chosen to leave the future open, as a domain of possibilities, for agents to resolve with their free choices. This view obviously conflicts with the understanding of the future that has been espoused by classical theologians, for the traditional view is that God foreknows from all eternity the future exclusively as a domain of exhaustively definite facts. Greg Boyd

If I had to define “Open Theism” in one sentence, I would say that it as the view that the future is partly comprised of possibilities and is therefore known by God as partly comprised of possibilities. Greg Boyd

…the idea that Jesus was born simply to die, that salvation means you personally are saved and get out of Hell, that being a good Christian means that you don’t swear, none of that means anything to me anymore. Not only does it not resonate, but it actually turns my stomach. It’s a very American Christianity: It’s all about me and God. If I just accept God’s gift I am good to go. Certainly the idea that we are sinners in need of grace isn’t very American, but the ways that it gets lived out in churches like the one I grew up in is very American. It’s about making sure that you are good to go, it’s about holding up your end of the bargain and if you do you get every good thing that’s coming to you. It’s about personal piety, personal salvation, personal, personal, personal. An American Theology

I have a much more simple take on process theology. Its main conviction is that God is influenced by his relations with us. As one process thinker says, “God is the Supremely Related One.” Like us, God too is in process. There are “pure” versions of process, which talk a lot about a philosopher named Whitehead and are hard to understand. Far more interesting, though, are the “impure” versions — the ones that emphasize in lots of different ways that God is relational to the core. Process theologians push against the boundaries of classical orthodoxy in the name of a genuinely relational God. They do this not because they love Whitehead more than Jesus, but because they see in Jesus’ message an emphasis on relational love — a message that a lot of classical theologians seem to have forgotten, but that process theologians have moved front and center. Roger Olson’s Not a Process Theologian (But He Should Be)

The center of all theology, of the entirety of the Christian faith, is Christ himself. The Christ-event—in particular his death and resurrection—is the center of time: everything before it leads up to it; everything after it is shaped by it. If Christ were not God in the flesh, he would not have been raised from the dead. And if he were not raised from the dead, none of us would have any hope. My theology grows out from Christ, is based on Christ, and focuses on Christ. A Bibliology Grounded in Christology

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