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