A SUMMARY OF CHRISTIAN THEOLOGY IN CONTEMPORARY PERSPECTIVE 

In this series of articles, we have examined the various doctrines of the Christian faith, not only in terms of their classic/historical formulations, but also in terms of how they are dealt with in the present time.  We now ask, how can Christian theology as a whole be summarized for our contemporary audience?  

In the early years of Christianity (first two or three centuries), the Church did not have to be  overly concerned with systematizing its theology.  It did have to contend with heretical infiltrations "here and there," but since the main issue was proclaiming the Lordship of Christ vs. the authority of the Emperor, on the one hand, and persecution on the other, there was very little, if any time, for the Church to focus on constructing a well thought-out or systematic theology.  

As Sallie McFague (Professor of Theology at the Divinity School of Vanderbilt University) would say, "If there can be said to be a single overriding task for theology at the present time, it is to recover a sense of the wholeness, the unity and the integrity of the Christian witness (Sallie McFague in "An Epilogue: The Christian Paradigm."  Christian Theology, An Introduction to Its Traditions and Tasks, op. cit., p. 377)."

The contemporary awareness of the relativity of all our constructions has freed the event from idolatrous human control while at the same time sharpening our wills and our intellects to interpret it more appropriately and more universally. In this sense, all theologians today embrace "the Protestant principle" that no human construct can embody the relationship of God with humanity.  We are then, on the brink of another "reformation," not the sort of reformation which would reduce Christianity to what modern consciousness will accept, or absorb Christianity into other religions, but one which would enable us to appreciate its truth as well as its relativity (Ibid., p. 378).

Contemporary theology emphasizes more openness to the future rather than on the absolutizing of the past. Traditional Christianity's peculiar and distinctive relationship to history-the fact that it is grounded in the story of a particular human being who lived almost two thousand years ago-has tended to absolutize the past, especially its early history, and to suppose that its reformation depends on a return to the purity of primitive Christianity. Patterns of ecclesiastical polity, models of God, relations with culture and politics, personal life styles for believers-all these issues and more frequently have  been seen within the framework of first-century Christianity.  The relativization of Scripture and tradition, as well as the critique of classical Christianity by the liberation theologies, have raised the question of Christianity's orientation to the past in a serious way.  Of equal importance, the future is now seen by many theologians to be more viable than the past as a source for transforming the present. The envisioning of an alternative future-creates a critical perspective from which the oppressive structures of the present can be changed. The transforming event of God's love is seen not in private or static terms, but in communal dynamic terms.  People become Christians not by personally accepting certain dogmas derived from the work of a bygone savior, but by living now in the presence of God's love to bring about universal transformation and fulfillment (Ibid. p. 388).

En fin, we now decide how we are going to deal with "the faith once delivered to the saints (or as someone else has said "the faith delivered by the saints")" and make it understandable to the "saints" who are now the recipients.  Do we proclaim a faith and its attendant dogmas in a frozen and stiff manner that is not understandable to our contemporaries, or do we construct a theology which was "once delivered to the saints," and intended to be understandable in all times and in all places?

This writer/theologian (yours truly) sincerely believes that the Cosmic (Universal) Christ who transcends all creeds, doctrines, dogmas, and theological formulations, continues to speak to us in ways that we can not only understand, but be receptive to embracing Him.  The one who says "I am the way, the truth, and the life," makes Himself known to us in our present time through those human actions (charity, kindness, love, commitment to social justice, etc.) which reflect the reason why He came into the world. Process theologians would remind us that God is always evolving and luring us to also evolve.  The God of Scripture and of the Christian tradition has not frozen in the past, but is alive today through the person of the Cosmic Christ, and through the ongoing construction of a theology which is a continuous "faith seeking understanding.  To God be the glory!

In the Name of the Creator, and of the Liberator, and of the Sustainer. Amen. 

Rev. Dr. Juan A. Carmona 

Past Visiting Professor of Theology

Tainan Theological College/Seminary 

 

THE INTERACTION BETWEEN CHRISTIAN THEOLOGY AND OTHER RELIGIONS 

One of the many issues relative to the task of constructing a Christian theology, is that of inquiring what Christian theology has to do with the other religions of the world.  We ask if there are things in common that we have with people of other faith traditions or whether we believe that divine truth is enclosed  and incapsulated within the Christian faith, its Scriptures, and traditions.  Some Christians will say that we should seek to "build bridges," and other Christians will say that we should not even bother because the theology of other faith traditions is false and non-resonant with Christian theology.

To be a Christian seems to entail the judgment that being a Christian is superior to being anything else.  To display this superiority has often been seen as the task of Christian apologetics.  This has not necessarily meant a claim that Christians are morally or humanly superior to others, but it has normally meant the conviction that the God from who alone salvation can be received is known or present to Christians as nowhere else (John B. Cobb, Jr. in "The Religions."  Christian Theology: An Introduction to Its Traditions and Tasks. Peter C. Hodgson and Robert H. King, eds.  Minneapolis: Fortress Press, 1994, p. 353)

This, of course, raises  the question as to whether God has been revealed to people of other faith traditions and if so, if that revelation is somewhat "inferior" to the revelation that Christians have received.  It also raises the question as to whether Christian theology has a monopoly or domination of the entirety of divine truth.

Today this habit of thought is severely challenged by increasing awareness of the many impressive ways in which human beings are organizing their lives and seeking and finding truth, wholeness, or salvation.  To more and more Christians, approaching others with the assumption of the superiority of their own religion seems false to Christian love.  Is it not better to listen appreciatively to what others have learned and experienced than to assume that we already know better (Cobb, op. cit., p. 353)?

But this gives rise to problems too. Does it mean that we abandon the conviction that Jesus Christ is the savior or liberator of all?  Do we become relativistic, accepting private decisions of others as beyond criticism? Does this charitable tolerance extend to everyone-to racists for example? Or does our faith provide grounds to decide in advance what the limits of respect should be? If so, are we being truly open to those others whom we are called to love and who judge by other norms (Ibid)?  

Prior to World War I, the problem was often formulated as that of the finality or absoluteness of Christianity.  Can we appreciate the achievements of other  religious traditions and still evaluate them from the Christian point of view?  Has Christianity in principle already grasped the final truth, or must we recognize that Christianity is just one way of believing and living alongside others which have equal justification for their exclusive claims (Ibid.)?

This theologian believes and is convinced that since God is sovereign and that Christ is cosmic, that we cannot limit divine revelation and truth to one specific tradition.  We cannot place God in a box.  God is beyond our human ideological constructs.

Some may want to argue that since Christian theology is based on "divinely revealed truths," and other religions are "man made," that we have to pay no heed to the claims of other religions.  The notion here is that God has been revealed "for once and for all" through the Christ of Bethlehem and through the Scriptures and traditions which attest to Him.  My counter-argument is that God is the Lord of both creation and history, that therefore, God cannot be limited or restricted to a particular set of beliefs and practices.  To attempt to do would be another way of saying that God is the product of our imaginations and thoughts.  This then, would be that we are creating God in our image and likeness instead of God creating us in God's image and likeness.  

En fin, no religious tradition has a monopoly on divine truth.  Each tradition, including the Christian tradition, has a limited glimpse of what divine truth is.  We see dimly as through a mirror.

In the Name of the Creator, and of the Liberator, and of the Sustainer. Amen.

Rev. Dr. Juan A. Carmona 

Past Visiting Professor of Theology

Tainan Theological College/Seminary