Overview of Christian Theology: Assignment 5God is timeless, humanity is time-bound. God is perfect, humankind is imperfect. God speaks and acts, and we — in all our contingency and immaturity — must offer a response. The God of creation is a parental God, who makes us in God’s image in expectation that we will grow in loving response into a worthy conversational partner, speaking the language of love. The model of panentheism, where humankind is nurtured and protected in womb-like embrace of God’s creativity, is powerfully appealing.
In our contemporary context, where literalists and fundamentalists have laid the strongest and most reactionary claims for the nature and deeds of the Creator God, I think it might be helpful to speak rather of the Creative or Creating God. Rather than describing an atavistic white-bearded Patriarch in the Sky who separated the heavens and the earth six thousand years ago, we can speak with enthusiasm (and I choose the word deliberately) about a Creative God who inspires (also), who brings and sustains life, and who, as Guthrie says, “is
continuously making new beginnings, opening up new possibilities, initiating new events.” Liturgical language refers to God as “the author of our salvation;” I would also like to see God as the ultimate Artist, whose creative genius is perpetually the source and sustenance our being.
We, and indeed the whole universe, are wonderfully made. As human beings we are siblings not only each of the other, but also, in a profound way, of all material reality: animals, rocks, water, and stars. We may learn one day that our vaunted human consciousness and the God-seeking nature of humanity are not in fact unique to us. (Our history is a long and mostly shameful record of our belatedly having to widen our understanding of to whom it is that we must accord the dignity of humanity.) I hope that if that day comes, we will have the courage to embrace it as yet another gift of the God of abundant life.
Just as the Godhead is community of persons, so we human beings are only fully human in communities that protect and enhance the individual’s personhood while fostering mutuality. When we seek a model for how to live as a God-centered person, made in God’s image and dwelling in community with others, we are called to follow the example of Jesus. It must be a way of life to which anyone can aspire (else we are not all equally human before God), so it cannot depend on varying gifts of intelligence, physical attributes, social circumstance, or will-power. This way of life is shown to us in the human life of Christ, and is characterized by obedience to and love of God, and self-giving service to others, and best summarized in the Great Commandment.
As an aside, I have to say that I wonder whether, in fact, this is something that every human being CAN actually do. It wouldn’t come as a surprise to me if we one day discover that there is a congenital, genetically-caused form of sociopathy, such that an individual simply cannot ever desire to or in fact truly love God or neighbor. What are we to make of a form of “natural evil” that leads inevitably to moral evil: the killer, for example, who is neurologically wired from birth to derive pleasure from the pain and suffering of others? How are we to respond to such persons? Are they still human? What does it mean to say ‘God made them that way’ or should we find another way to talk about it? Christianity is at its strongest when it affirms the goodness of the world and human material life even in the face of suffering, evil, and death. This is a very hard word indeed, and I can’t say I can fully claim it as yet.
It seems, however, to make sense that if God has the first word (in creation/creating), then God must also have the last word (in salvation/saving). It is this perspective that can keep us from fearing that the powers and principalities will have final dominion over us, and from being seduced into worshiping anything in the world rather than its one Source.
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