Process Theology. A Short Course Michael A. Soderstrand Wellspring UCC Wednesday Morning Group June 11 August 27, 2014

Transcription

1 Process Theology A Short Course Michael A. Soderstrand Wellspring UCC Wednesday Morning Group June 11 August 27, 2014 Based on the textbook: C. Robert Mesle, Process Theology A Basic Introduction, Chalice Press, St. Louis, MO, 1993 (final chapter by John B. Cobb, Jr.) 1

2 Lecture 5 Part III: A Liberating Theology Ch 8: How Religion Becomes Oppressive Ch 9: A Process Theology of Liberation I think that questions about how to work for human liberation and the welfare of the planet are more important than questions about the nature of God (Mesle, p. 67) 2

3 Part III: A Liberating Theology There is a strong relationship between Process Theology and Liberation Theology: 1. There is a relational character to the divine which allows God to experience both the joy and suffering of humanity. God suffers just as those who experience oppression and God seeks to actualize all positive and beautiful potentials. God must, therefore, be in solidarity with the oppressed and God must work for their liberation. 2. God is not omnipotent in the classical sense and so God does not provide support for the status quo, but rather seeks the actualization of greater good. 3. God exercises relational power and not unilateral control. In this way God cannot instantly end evil and oppression in the world. God works in relational ways to help guide persons to liberation. 3

4 Ch 8: How Religion Becomes Oppressive Anthropologists have noted that you can study the things cultures value by studying the nature of their Gods. 1. Traditional Christian Theology reflects the conflicting values of the various societies in which it has developed and thrived. 2. God the Father reflects the patriarchal nature of the cultures in which Traditional Christian Theology developed. a. Father can reflect protection, safety, leadership. b. Father can reflect anger, punishment, and oppression. 3. Jesus also reflects this patriarchal nature, but also seems to challenge it. a. Scripture talks of the 12 male apostles b. But also mentions women who traveled with and supported Jesus. c. Jesus notoriously spoke with women and allowed women to travel with him and be in his presence. 4

5 Ch 8: How Religion Becomes Oppressive Some examples of how the Christian religion can become evil. 1. Belief that Jews automatically go to hell is partially responsible to Germans allowing Nazi concentration camps. 2. Scripture used to justify slavery. a. Slaves must be respectful and obedient to their masters, not only when they are kind and gentle but also when they are unfair (1 Peter 2:18). b. All slaves under the yoke must have unqualified respect for their masters, so that the name of God and our teachings are not brought into disrepute (1 Timothy 6:1). 3. Scripture used to justify oppression. a. Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God (Romans 13:10) b. To rebel against injustice is to rebel against GOD. 5

6 Ch 8: How Religion Becomes Oppressive Traditional Christian Theology that God is all powerful can lead to complacence toward oppression. 1. Some interpret this to mean that if God wanted the world different than it is God would have made it different. 2. Instead of working against oppression, Christians often try to explain oppression as something ordained by GOD. a. Christians argue that suffering is needed for spiritual growth. b. Christians argue that suffering is deserved because of sin. 3. Scripture calls for Christians to fight against injustice, but this is undermined by the idea that GOD is all powerful. a. If God chooses not to intervene to prevent slavery, to erase poverty, to cleanse the racism and sexism in our hearts, or to end the horrors of war, it must be that these evils play some part in God s plan. b. Furthermore, if there is injustice now, we need not fight against it because God will fix everything in the end time. 6

7 When Religion Becomes Evil Charles Kimball (head of the OU Religious Studies department) in his book hen Religion Becomes Evil, (harper Collins books, 2002), explores five concepts that can cause religions to become evil. 1. Absolute truth claims. 2. Blind obedience. 3. Establishing the Ideal Time (eg: end time theology) 4. The end justifies the means 5. Declaring Holy Wars 7

8 When Religion Becomes Evil Charles Kimball asks if religion is the problem. 1. Many answer a resounding YES but they mean someone else s religion is the problem. 2. However no religions seems exempt religious exclusivism is found in most religions particularly among fundamentalists. 3. Others argue that science should replace religion as scientific knowledge has made a mockery of religions revelations. 4. Kimball argues that the goal of religions studies is to help people realize that exclusive religions make no sense 5. Kimball believes inclusiveness in religion is the key to keeping evil out of religion (pp ). 8

9 When Religion Becomes Evil Process Theology provides insight into how organized religion can become evil. 1. Everything in the universe is constantly related to GOD and prehends (feels or is influenced by) GOD. 2. However our prehension of GOD is felt through the noise of our prehension of everything else in the universe and those things closest to us (eg: culture) are prehended most strongly. 3. When a religion becomes exclusive it is more likely to be influenced not by the prehension of GOD but by the prehension of the followers of the religion. 4. Inclusive religions that look for common aspects of all religions are more likely to be influenced by GOD s prehension which is felt by all of the universe. 5. Process Theology provides an important role for organized religion in prehending GOD through inclusiveness (eg: Interfaith Alliance). 9

10 When Religion Becomes Evil Process Theology attempts to walk a narrow line between scientific naturalism and theistic supernaturalism. 1. Process Theology accepts what science tells us about the universe and recognizes that science is always in a state of revelation. 2. However Process Theology allows for something beyond the sum of the parts. 3. By concentrating on Process, Process Theology allows for revelation of science in harmony with whatever emerges beyond the sum of parts if anything. 4. Atheism can and often does make the same mistakes that theism has made. 5. Process Theology suggests that we can learn a lot from our Atheist friends but we should help them not to become dogmatic. 10

11 When Religion Becomes Evil Process Theology attempts to walk a narrow line between scientific naturalism and theistic supernaturalism. 6. Process Theology accepts much of atheism s criticisms of traditional religion 7. However Process Theology sees the process by which religious myths evolve as often useful. 8. The atheist parody of the Invisible Pink Unicorn points out the folly of logic in many religions: a. We can prove the unicorn is invisible, because we cannot see it (logic). b. We know the unicorn is pink because it says it is pink (faith) 9. However, the parody often assumes things science has not proven. 11

12 When Religion Becomes Evil

13 When Religion Becomes Good Process Theology also provides insight into how organized religion can become good. 1. Since everything in the universe is constantly related to GOD and prehends (feels or is influenced by) GOD those who respond can do great good. 2. Mahatma Gandhi was not a Christian yet he responded to GOD and showed the great power of love over coercion. 3. Dr. Martin Luther King was a Christian yet he rejected the exclusivism and responded to GOD and showed the great power of love over coercion. 4. Oscar Romero was a Christian and Roman Catholic Bishop yet he rejected the exclusivism and responded to GOD and showed the great power of love over coercion. 13

14 Ch 9: A Process Theology of Liberation Process Theology s vision of GOD directly supports Theologies of Liberation in three major ways: 1. By affirming the relational character of the Divine as participating in the experience of every creature, process theology offers a picture of a GOD directly sharing the sufferings of the world. 2. By denying the traditional notion that GOD is all-powerful (unilateral or coercive power), it rejects the concept that social injustices are part of GOD s plan. 3. By focusing on the priority of relational power rather than unilateral power, process theology also builds a natural affinity for the liberation of women through Feminist Theology and the poor and oppressed through Liberation Theology. 14

15 Ch 9: A Process Theology of Liberation First let s have a brief look at what Liberation Theology is: 1. Liberation Theology started in the Roman Catholic Church in South America in the 1950 s and 60 s. 2. Liberation Theology interprets Jesus s message as a call to for liberation from unjust economic, political and social conditions. 3. The term Liberation Theology was coined by Peruvian Roman Catholic Priest Gustavo Gutierrez and developed by such Roman Catholic priests as Brazil s Leonardo Boff, El Salvador s Jon Sobrino, and Uruguay s Juan Luis Segundo. 15

16 Liberation Theology Father Gustavo Gutierez Coined the term Liberation Theology Father Leonardo Boff Exponent of Liberation Theology 16

17 Liberation Theology Father Jon Sobrino Exponent of Liberation Theology Father Juan Luis Segundo Exponent of Liberation Theology 17

18 Ch 9: A Process Theology of Liberation Basic tenants of Liberation Theology: 1. Liberation Theology proposes to fight poverty by addressing its source the sin of social injustice. 2. The principal methodological innovation is seeing theology from the perspective of the poor and the oppressed 3. Liberation Theology popularized the phrase preferential option for the poor which later became an official doctrine of the Roman Catholic Church. 4. Liberation Theology emphasizes practice (praxis) over doctrine. 18

19 Ch 9: A Process Theology of Liberation Roman Catholic Acceptance of Liberation Theology: 1. By the late 1970 s liberal and conservative Roman Catholic Bishops were engaged in a fight over what parts of Liberation Theology would become official doctrine of the Roman Catholic church. 2. In 1979 Pope John Paul II gave an opening speech at a Conference in Puebla Mexico in which he tried to bring the two sides together. a. He criticized the most liberal doctrines of Liberation Theology that claimed Christ was primarily a political figure. b. But he lauded the doctrines of equitable distribution of wealth condemning the ever increasing wealth of the rich at the expense of the ever increasing poverty of the poor. 19

20 Ch 9: A Process Theology of Liberation In 1984 the Congregation of the Doctrine of the Faith (CDF, the Vatican office responsible for official Roman Catholic Doctrine) headed by Cardinal Joseph Ratzinger (later Pope Benedict XVI) adopted much of Liberation Theology as official Roman Catholic doctrine: 1. CDF rejected two doctrines of Liberation Theology. a. The doctrine that class struggle is fundamental to history. b. The doctrine that Exodus, Eucharist and Jesus were exclusively political terms. 2. CDF affirmed most other doctrines of Liberation Theology. a. It affirmed the political aspect of Exodus, Eucharist and Jesus but stated that this was not the principal or exclusive component. b. It affirmed that colonialism is a crime. c. It affirmed that the arms race is a scandal. d. It affirmed that God gives a preferential option for the poor. e. It declared that no Roman Catholic could be neutral in the face of injustice. 20

21 Ch 9: A Process Theology of Liberation Feminist Theology is often put in the category of Liberation Theology. Let s briefly look at the main tenants of Christian Feminist Theology: 1. God does not discriminate on the basis of biologically-determined characteristics such as sex and race. 2. Major issues. a. Ordination of women b. Male dominance in Christian marriage c. Recognition of equal spiritual and moral abilities d. Reproductive rights e. Search for a feminine or gender-transcendent divine 3. Major authors (Note: Both are Roman Catholic) a. Mary Daly b. Rosemary Radford Ruether 21

22 Two Major Exponents of Feminist Theology Mary Daly ( ) was Prof. of Feminist Theology at Boston College in Boston, MA. Rosemary Radford Ruether (ecofeminist) Prof. Emeritus Pacific School of Religion, Prof. at Claremont School of Theology 22

23 Ch 9: A Process Theology of Liberation Feminist Theology has a long history: 1. Christian Feminists state that Jesus taught equality of men and women 2. Christian Feminists state that the early Christian church practiced this equality with women as leaders of the Church. 3. Christian Feminists point out that St. Paul worked with Prisca (Pracilla) to build the early Christian Church. a. Prisca an Aquila are introduced (Acts 18:1-3) b. Prisca instructs Apollos, an influential scholar (Acts 18:18-26) c. Priscilla returns to Rome (Romans 16:3) d. Old friends greet each other (1 Cor 16:19) e. Paul says a lonely farewell as he faces death (2 Tim 4:19) 4. Many Christian Feminists consider Priscilla to have been the first woman Bishop in the Christian Church. (Bridget Mary Meehan, Praying with Women of the Bible, pp ) 23

24 Ch 9: A Process Theology of Liberation Feminist Theology throughout church history: 1. In the Middle Ages Julian of Norwich and Hildegard of Bingen explored the idea of divine power with both masculine and feminine aspects 2. There exist feminist authors in the fifteenth to seventeenth centuries objecting to women being excluded from teaching and preaching in the church 3. Anne Hutchinson was cast out of the colonial American Puritan colony in Massachusetts for teaching the dignity and rights of women. 4. American feminists Katharine Bushnell, Catherine Booth, Frances Willard and Elizabeth Cady Stanton of the early twentieth century worked both for women s suffrage and for women as teachers and preachers in the church. 24

25 Ch 9: A Process Theology of Liberation 25

26 Ch 9: A Process Theology of Liberation Process Theology is compatible with both Liberation Theology and Feminist Theology: 1. Process Theology s emphasis on correcting social injustice is shared with Liberation and Feminist theology 2. Process Theology s concept that GOD suffers and rejoices with us focuses us on the plight of all oppressed people as does Liberation and Feminist theology 3. Process Theology s concept of a GOD that journeys with us causes to reject all theologies that consider the status quo as instituted by GOD consistent with Liberation and Feminist theology. 26

27 Ch 9: A Process Theology of Liberation A God Who Suffers and Rejoices with Us: 1. Elie Wiesel in his book Night, describes the death of a young boy by hanging in a Nazi concentration camp. a. The boy was too light for the rope to do its usual job b. Rather than dying quickly, the boy lingered, gasping for air c. One of the prisoners required to watch asked: Where is GOD now? d. Another responded: Here he is hanging there on the gallows. 2. Process Theology could not express this any more profoundly. 27

28 Ch 9: A Process Theology of Liberation A God Who Suffers and Rejoices with Us: 1. Process Theology states that God shares in our suffering and thus God shared in the suffering of that young boy GOD was hanging on those gallows! 2. Process Theology, however, was also understands GOD to be with the other prisoners who watched the hanging. 3. Process Theology even understands GOD to be with the camp guards and grieves over the destruction of their humanity, of their capacity for human feelings of love and compassion. 28

29 Ch 9: A Process Theology of Liberation A God Who Suffers and Rejoices with Us: 1. Process Theology sees GOD not as impartial, but as Omni-partial. 2. GOD is not above or beyond or aloof from the interests of the creatures. 3. GOD shares every point of view, every creatures interests, sorrow and joy. 4. GOD not only feels our pain, but adds to it the pain of experiencing the gulf between what is and what might have been. 29

30 Ch 9: A Process Theology of Liberation A God Who Suffers and Rejoices with Us: 1. Process Theology sees a GOD that can never settle for the inadequate status quo. 2. God cannot sanction a situation where anyone is victimized, exploited or oppressed. 3. God will not settle for a world in which some are comfortable or even rich at the expense of many who are poor. 30

31 Ch 9: A Process Theology of Liberation A God Who Journeys with Us: 1. Process Theology rejects all efforts to identify existing social, political, or economic structures with the eternal will of GOD 2. God is always struggling to move us toward better, more just structures. 3. The GOD of Process Theology is working for liberation in every moment and calls us in every moment to share in the task. 31

32 Ch 9: A Process Theology of Liberation A God Who Journeys with Us: 1. Traditional Theology gives us some comfort by claiming that GOD is in control 2. Process Theology gives us no guarantees about ultimate outcome. 3. However, Process Theology does assure us that GOD is with us and GOD is there to make the best of every situation. 32

33 Ch 9: A Process Theology of Liberation A God Who Journeys with Us: 1. Some argue that a GOD that does not provide a guarantee of victory is no GOD at all 2. Process Theology recognizes that a theology that guarantees the outcome may seem good at first, but in reality is a theology without true free will. 3. Process Theology assures us the world is NOT the way GOD wants it to be and GOD is there to work with us to make it better. 33

34 NEXT WEEK Chapters 10 and 11 of the text Now time for discussion Web page: 34