DOCSLIB.ORG

Process Theology

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Process Theology Scholars Crossing SOR Faculty Publications and Presentations 1998 Process Theology W. David Beck Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/sor_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Epistemology Commons, Esthetics Commons, Ethics in Religion Commons, History of Philosophy Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Philosophy Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Beck, W. David, "Process Theology" (1998). SOR Faculty Publications and Presentations. 100. https://digitalcommons.liberty.edu/sor_fac_pubs/100 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in SOR Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Process Theology Process Theology ---------------------------------------------------------------------------- and doctrines of the Priscillianists smacked of developed a complete process philosophical Norman Pittenger and Lewis Ford, generally As a result, the redemptive activity of God Manichaeism" and sorcery. Matters came to a theology, detailing especially a full concept of attempt to show that Christ's life was God's consists in his willingness to accept past evil, head when these charges were brought against God. in the sense that it was lived in complete transform it into good and continue to lure Priscillian and some associates before the These views have seen extensive elaboration obedience, that is, that Christ most perfectly each individual toward a self-authenticating Emperor Maximus at Trier in 385. This led in succeeding decades by theologians and phil­ followed the 'lure' of God. Others have done acceptance of true value. A person's salvation to their execution - the first and almost only osophers such as John Cobb (b. 1925), David so to a high degree, but in Christ obedience consists in his recognition of disloyalty to occasion in antiquity when a heretic suffered R. Griffin (b. 1939), Schubert Ogden (b. was so complete that a whole new subjec­ communality (Ford, Cobb and Griffin) and this fate at the hand of a civil ruler. At the 1928), Daniel Day Williams (1910-73) and tivity, a way of human living, is inaugurated. his willing acceptance of God's lure to be a time the greatest indignation was reserved for Lewis Ford (b. 1933) in the United States and The result of the life and death of Christ is member of the body of Christ. those bishops who had pressed capital Norman Pittenger (b. 1905) in England, to the emergence of a new kind of community, The process-God's ability to preserve each charges. name just a few. the church." This is the meaning of resurrec­ event as an 'eternal object' adds an eschato­ After these executions there was a Most process theology is rooted in process tion:" the body of Christ is born. For Ford logical" dimension to the theological system. temporary reaction in favour of Priscillian, theism." God, according to Whitehead, is the this is seen as a major step in human evol­ Not only does God's continuing knowledge who in some quarters was regarded as a primary example of metaphysical truths as ution. Man is now radically different. preserve the reality (in a subjective sense) of martyr.". A schism"· was threatened within the well as the one who supplies initial direction Add to this the view that the Holy Spirit" each occasion, but his use of the past in Spanish church, but this was avoided by to every event. Hence neither the general is to be understood as God's contribution of presenting new possibilities to the future also vigorous action from the Council of Toledo nature of reality nor the free actions of initial aims, and we see that process theology gives meaning to former events. Ogden and in 400. At a popular level Priscillianism history"· are comprehensible apart from him. is unitarian," not Trinitarian. others have used this concept in Whitehead as continued to exercise some influence right up The process view of God has been described The twofold character of all events as both a way of spelling out the biblical idea of to the 6th century. as panentheism." It differs from theism in incarnational and autonomous also defines eternal life and heaven. Nothing is forgotten identifying God and the universe, but it differs the process theologian's view of revelation." to the love of God, all is preserved and Bibliography also from pantheism" in seeing God as more Because all events, including human actions, continues to affect the future meaningfully. It H. Chadwick, Priscillian of Avila (Oxford, than, or existing beyond, the universe. Harts­ are given their initial design by God, they are should be noted, however, that this is not 1976). horne and Ogden use the analogy of a each a revelation of his character. As a result conscious personal continuance, and also that G.A.K. person's relation to his body. I am my body, the traditional distinction between general it is universal in application. but I am more than it. and special revelation breaks down. There is Ford, Cobb and others have done much to ROCESS THEOLOGY is the theo­ In Whitehead and Hartshorne, God's exist­ only special revelation; direct, intentional and develop a general eschatology as well. It Plogical system that has been developed on ence is necessitated by two different factors conscious acts of God. But every event has follows from their view of the church as the the basis of the philosophy of Alfred North which produced a dipolar concept. God in his this quality. emergence of a higher state of human evol­ Whitehead and Charles Hartshorne. The 'primordial', eternal, absolute nature as mind On the other hand, because every event is ution (see Creation"). This understanding name itself derives from the central tenet of contributes the novel aims or possibilities to self-determined in its actuality, God cannot permits us to look forward to a time when both of these philosophers that reality is a each succeeding event. God in his 'consequent' ensure that any revelation truly represents God's aims will finally overcome the indi­ process of becoming, not a static universe of changing and growing nature physically him. The future is never known, always free vidual evil events, and bring about a true objects. From this, a unique concept of both experiences the process, knowing and loving and open. Until it decides itself, it has no community of love and peace. Hartshorne God and man is derived, and from that in it. But experiencing involves a real relation or reality and cannot be predicted, even by God. roots this in the biblical view of love as true turn a complete theology. union, hence the cosmic process is God. Consequently, revelation could never be union. Whitehead (1861-1947) began, in 1925, a For Whitehead God is conceived of as inerrant. Some expressions will be more There is among process theologians wide series of publications which culminated in himself a single event who in one act is characteristic than others, but none can be diversity of concern to preserve a biblical Process and Reality (1929). Here he comprehending the whole process. More guaranteed true. Christianity. Some, like Lewis Ford and many developed an original metaphysical" system recently, John Cobb and others have Hermeneutics"· is seen as an attempt to Roman Catholics, indicate a strong desire to based on the primacy of events. The notion developed a view of God as being like a retrace the revelational process to discover remain scriptural, but most are concerned of events combines into one the previously human person, that is, a series of compre­ God's original 'lure'. Thus, it has both objec­ only to remain within a broadly understood separated notions of space, time and matter, hending events, identified by common charac­ tive and subjective components, and is poss­ Christian tradition. Some, like Hartshorne, as indicated by Einstein's physics. These teristics which continue in the transition. ible only in the interaction of the reader. are impressed with many process-like insights events (Whitehead called them actual The doctrine of Christ (see Christology"l The general features of process philosophy in Buddhism" and other religions and will occasions) are the atoms of the cosmos. Each has presented process theologians with a imply a view of man that is very close, if explicitly reject some Christian ideas in their atom is a point in the process, which takes difficult problem. Every event in history is not identical, to that of Heidegger, Bultmann"· favour. Hence an evangelical response to from the past and incorporates new possi­ God's activity and being inserting itself. In and other existentialists." Ogden has been the process theology is bound to be varied. bilities into a new event which, in turn, this sense every occasion is incarnation," and principal figure in developing this point. A In general, however, several major flaws can contributes to the future. The highest principle hence no single event can be so exclusively. person is a series of separate events. Each be indicated. First, its general metaphysics in this process is that of creativity. It continu­ Yet it remains true that God cannot determine point is autonomous not only in relation to negates the biblical view of creation" and ously brings about novelty in a creative events. As a result, no event is only God's all others in the series but also to God. It is providence" with its radical distinction advance that maximizes good. action, and therefore the deity of Christ is self-determinative.
Load more

Recommended publications
  • 'Come': Apologetics and the Witness of the Holy Spirit
    1 THE SPIRIT AND THE BRIDE SAY ‘COME’: APOLOGETICS AND THE WITNESS OF THE HOLY SPIRIT Kevin Kinghorn and Jerry L. Walls In a word, Christian apologetics is a defense of Christian theism. The Greek word apologia may refer to the kind of reasoned case a lawyer provides in defending the innocence of an accused person. Or, more broadly, the word may refer to any line of argument showing the truth of some position. 1 Peter 3:15 contains the instruction to Christians: “Always be prepared to give an answer [apologia] to everyone who asks you to give the reason for the hope that you have.”1 1. Testimony: human and divine Within the four Gospels one finds a heavy emphasis on human testimony in helping others come to beliefs about Christ. For example, St. Luke opens his Gospel by explaining to its recipient, Theophilus, that he is writing “an orderly account” of the life of Jesus “so that you may know the certainty of the things you have been taught.” Luke describes himself as drawing together a written account of things “just as they were handed down to us by those who from the first were eyewitnesses and servants of the Word.”2 As Richard Swinburne remarks, “it is hard to read the Gospels, Acts of the Apostles, and 1 Corinthians without seeing them as claiming that various historical events (above all, the Resurrection) occurred and that others can know these things on the testimony of the apostles to have seen them.”3 This passing down of apostolic testimony continued through the next generations of the early Christian Church.
    [Show full text]
  • Theodicy: an Overview
    1 Theodicy: An Overview Introduction All of us struggle at one time or another in life with why evil happens to someone, either ourselves, our family, our friends, our nation, or perhaps some particularly disturbing instance in the news—a child raped, a school shooting, genocide in another country, a terrorist bombing. The following material is meant to give an overview of the discussion of this issue as it takes place in several circles, especially that of the Christian church. I. The Problem of Evil Defined Three terms, "the problem of evil," "theodicy," and "defense" are important to our discussion. The first two are often used as synonyms, but strictly speaking the problem of evil is the larger issue of which theodicy is a subset because one can have a secular problem of evil. Evil is understood as a problem when we seek to explain why it exists (Unde malum?) and what its relationship is to the world as a whole. Indeed, something might be considered evil when it calls into question our basic trust in the order and structure of our world. Peter Berger in particular has argued that explanations of evil are necessary for social structures to stay themselves against chaotic forces. It follows, then, that such an explanation has an impact on the whole person. As David Blumenthal observes, a good theodicy is one that has three characteristics: 1. "[I]t should leave one with one’s sense of reality intact." (It tells the truth about reality.) 2. "[I]t should leave one empowered within the intellectual-moral system in which one lives." (Namely, it should not deny God’s basic power or goodness.) 3.
    [Show full text]
  • Christianity - the Afterlife and Judgement
    Christianity - The afterlife and judgement Task 1 – Write notes on what you know about the following beliefs in Christianity. If you don’t know anything at this point, that is fine : • Day of judgement – • Heaven – • Hell – • Purgatory – Task 2 – Answer the following questions: What can you remember about the parable of the sheep and the goats? Now read the Parable (separate document) and answer the questions below: What other units have we learnt about the parable in? How might it link with the work on Christian beliefs about the afterlife? Task 3 – Read the following Christian beliefs about the afterlife and answer the questions under each piece of information to help you understand the concepts: Christian beliefs about life after death may vary but many believe that: • They will be resurrected and receive eternal life after they die. What is meant resurrected? What does eternal life mean? • This is a gift from God, and dependant on faith in God. What do you think is meant by ‘dependant on faith in God?’ • They will be judged by God at some point after they die, either rewarded by being sent to heaven or punished by being sent to hell. What does judged by God actually mean? • This judgement will happen very soon after death or on the Day of Judgement. This is a time in the future when the world will end and Christ will come again to judge the living and the dead What do Christians believe about the day of judgement? Task 3: Some of the beliefs about life after death are found in the Apostles’ Creed.
    [Show full text]
  • A Gnostic Catechism
    Ecclesia Gnostica A Gnostic Catechism Prepared by The Most Reverend Stephan A. Hoeller Los Angeles, California A.D. 1998 © Stephan A. Hoeller, 1998 Electronic Edition printed by The Gnostic Society Press, 2010 ii CONTENTS Preface ____________________________________________________________________ v Prayers and Creeds _____________________________________________________ 1 Lesson I. Of God And The Universe ___________________________________ 8 Lesson II. Of The Spiritual Worlds and the Demiurge ____________ 13 Lesson III. Of the Human Being ______________________________________ 18 Lesson IV. Of Gnosis and Salvation __________________________________ 21 Lesson V. Of the Lord Christ __________________________________________ 24 Lesson VI. Of Our Lady Sophia _______________________________________ 28 Lesson VII. Of the Holy Spirit and Grace ____________________________ 32 Lesson VIII. Of the Church and the Communion of Saints _______ 35 Lesson IX. Of the Sacraments or Mysteries ________________________ 41 Lesson X. Of the Sacraments, Considered Singly: Part I _________ 45 Lesson XI. Of the Sacraments, Considered Singly: Part II ________ 51 Appendix A. Prayer ____________________________________________________ 56 Appendix B. The Gnostic in the World ______________________________ 57 Bibliography ____________________________________________________________ 58 iii iv P R E F A C E Why a Gnostic Catechism? "A Gnostic Catechism? What a preposterous idea and a contradiction in terms to boot!" Such and similar objections are likely to be forthcoming in response to the present effort. The word "catechism" readily conjures up visions of dogmatic belief, enshrined in rigidly formulated articles and designed to be memorized and mindlessly recited by children and by adults of childish minds. Yet a catechism is truly but a compendium of instructions, usually of a religious nature, arranged in the form of questions and answers.
    [Show full text]
  • Chapter 12. Resurrection of Jesus Christ Matthew 28 6He Is Not Here, for He Has Risen, As He Said
    Chapter 12. Resurrection of Jesus Christ Matthew 28 6He is not here, for he has risen, as he said. Come, see the place where he lay. Session overview • Explore Jesus’s claims regarding his own resurrection • Twelve compelling reasons favoring the resurrection of Jesus Christ • Introduce Bayes Theorem and apply it to evidence related to the resurrection of Jesus Christ • Review Pascal’s Wager as a decision framework for appraising probabilities assigned to the resurrection of Jesus Christ Jesus’s claim • Before taking into consideration the empirical evidence favoring the physical bodily resurrection of Jesus Christ, it is essential to understand clearly what Jesus Christ actually said about himself and his mission • In John 1:29 above, we find a clear statement that John the Baptist believed Jesus to be the “Lamb of God.” • In Hebrew culture, it was understood that lambs are sacrificed to cover sins • John indicates that this lamb would be different. He “takes away the sin of the world!” • Jesus clearly identifies himself as God in John 10:30. • Amazingly, some people try to reinterpret this verse giving it a false understanding • The people who heard Jesus make this declaration clearly understood for they sought to kill him for blasphemy • Jesus clearly predicted that he would suffer and be killed as illustrated below in Mark 8:31. He also clearly stated that he would be resurrected. • In Matthew 27:63, Jerusalem leaders understood what Jesus asserted concerning resurrection • After the physical bodily resurrection of Jesus Christ from the dead, Jesus went out of his way to demonstrate that he was physical; not just an empirically unverifiable spirit or a ghost as seen in Luke 24:39.
    [Show full text]
  • Revelation in Nicolas Berdyaev's Religious Philosophy
    Open Theology 2017; 3: 117–133 Open Access Brian McKinlay* Revelation in Nicolas Berdyaev’s Religious Philosophy DOI 10.1515/opth-2017-0009 Received June 6, 2016; accepted December 1, 2016 Abstract: Nicolas Berdyaev’s understanding of the self-revelation of God to humankind is a point of connection between the central ideas of his religious philosophy. Berdyaev says that God’s self-revelation occurs within the inner person, through divine-human spiritual cooperation, bringing about a revolutionary transformation of the human consciousness. Yet, the degree to which revelation can occur depends on human spiritual development. The eschatological culmination of this development will be the revelation of God in humankind and humankind in God—fulfilling the Godmanhood of Christ. The content of revelation is the Truth that is Godself, expressed in relational knowledge of God. Revelation occurs as an activity of divine-human cooperation. It is affected by human limitations and must be open to critique, particularly to purge from it human categories of dominance, power and enslavement. Truth is its own criterion, but in sobornost there is a sense of communal discernment. Only in freedom may revelation and truth may be found. Keywords: Nicolas Berdyaev, revelation, religious philosophy 1 Revelation, the Spirit and the human Revelation is not the integrating concept of Nicolas Berdyaev’s religious thought—freedom and humanity fill that role. Yet the self-revelation of God is a point of connection between central ideas of Berdyaev’s religious philosophy. To approach Berdyaev’s concept of revelation, one must look at his ideas on truth, freedom, spirit, knowledge, objectification, the human subject and the very nature of God.
    [Show full text]
  • PAUL TILLICH and PROCESS THEOLOGY TYRON INBODY Adrian College, Michigan
    PAUL TILLICH AND PROCESS THEOLOGY TYRON INBODY Adrian College, Michigan HE TEMPORALIZING of the great chain of being has been one of the most Timportant shifts in the modern history of ideas.1 Both Paul Tillich and the process theologians share in this great revolution, the former through the Hegelian tradition, the latter through the impact of modern biology and physics on philosophy. One would imagine more fruitful dialogue between these two traditions than actually existed. The mutual isolation can in part be accounted for on the basis of the European background of Tillich as opposed to the British-American background of the process tradition. The differences, however, are primarily and genuinely philosophical and religious. Our purpose in what follows is to trace the discussion that did occur, isolate the fundamental issues, and question whether the issues can be resolved. AREAS OF AGREEMENT There are many areas of agreement, theologically and philosophically, between Tillich and the process theologians. First, both criticize their understanding of classical theism in favor of a more philosophically and religiously adequate doctrine of God. Theism is inadequate either because it makes God one being alongside other beings (Tillich) or because it entails static perfectionism (Hartshorne). In agreement with classical theism, but each in his own way, both maintain there is an infinite distinction between God and creatures, Hartshorne in the sense that there is a literally infinite gap between a finite-infinite individual and a merely finite individual,2 Tillich in the sense that God is beyond all finite distinctions. Furthermore, the element of mystery remains in the doctrine of God for each man, for Tillich in terms of the abysmal character of God, for Hartshorne in terms of God's concrete character (namely, why He should be my God now).
    [Show full text]
  • What Happens When I Die?
    PROJECT CONNECT PROJECT CONNECT PROJECT CONNECT What Happens When I Die? by Rev. Stephen Hower Can anyone know for certain what happens at the moment of death? What do you believe about death and the afterlife? Why do you believe what you believe? Is one opinion just as good as another? I’ve conducted hundreds of funerals for families of every background and belief. Prior to the funeral, I typically gather the immediate family together for comfort, to share their memories, and to plan the memorial. Almost always there are differences of opinion about what should or should not be said, sung, or allowed during the service. The disagreements never really surprise me. Our families are just a reflection of the diversity of beliefs we have in America on the subject of death. Some hold Christian beliefs rooted in the Scripture and many do not. Still others believe it’s useless to speculate about things no one can know for sure. I have also stood by the bedside of terminally ill patients, sometimes at the moment of death. It is not unusual for patients and their families in those situations to ask lots of questions about the inevitable. “What’s going to happen, you know … when I die? What’s that going to be like? What can I expect to feel, see, or hear? Will I see angels? Will Jesus suddenly appear and personally take me to heaven? What will heaven be like? How can I be sure I will go to heaven? Will I be greeted by members of my family that have already died? Will I know others in heaven? Will others know me?” These are some of the questions I hear.
    [Show full text]
  • Religion (RLGN) 1
    Religion (RLGN) 1 RELIGION (RLGN) RLGN 4000 Theories and Methods in the Study of Religion (4 Credits) This course begins with a brief overview of the history of the study of religion in the west, from antiquity to the modern period. When we reach the modern period, the course shifts to considering 'representative' theories of religion, broken down roughly along ideological and/or disciplinary lines. RLGN 4105 Empire and the Rise of Christianity (4 Credits) This course covers approximately the first five centuries of Christian history with a view toward understanding the role empire played in the rise of Christianity, both in terms of the confluence between Christianity and the Roman Empire as well as its role in the development of Christian beliefs, practices, production of discourse, institutions, and strategies of social control. RLGN 4106 Second Century Life & Thought (4 Credits) An attempt to understand Christian life and thought in the Roman Empire in the Second-century by analyzing primary sources. RLGN 4107 Women in Early Christianity (4 Credits) An exploration of the role women played in early Christianity, with attention given to the social and literary constructions of women in Greco-Roman antiquity. RLGN 4108 Jewish and Christian Non-Canonical Literature (4 Credits) This seminar examines Jewish and Hellenistic backgrounds; the social scientific study of early Christianity; and the New Testament in its literary environment. RLGN 4109 Formation of the Bible (4 Credits) This course focuses on the development of the Christian Bible. Some attention, however, will be given to the emergence of the Jewish canon, primarily as it relates to and impacts the Christian canon.
    [Show full text]
  • The Holy Spirit and the Physical Uníverse: the Impact of Scjentific Paradigm Shifts on Contemporary Pneumatology
    Theological Studies 70 (2009) . THE HOLY SPIRIT AND THE PHYSICAL UNÍVERSE: THE IMPACT OF SCJENTIFIC PARADIGM SHIFTS ON CONTEMPORARY PNEUMATOLOGY WOLFGANG VONDEY A methodological shift occurred in the sciences in the 20th century that has irreversible repercussions for a contemporary theology of the Holy Spirit. Newton and Einstein followed fundamentally different trajectories that provide radically dissimilar frame- works for the pneumatological endeavor. Pneumatology after Einstein is located in a different cosmological framework constituted by the notions of order, rationality, relationality, symmetry, and movement. These notions provide the immediate challenges to a contemporary understanding of the Spirit in the physical universe. HPHE PARADIGM SHIFT IN SCIENCE from Ptolemaic to Copernican cosmo- Â logy is clearly reflected in post-Enlightenment theology. The wide- ranging implications of placing the sun instead of the earth at the center of the universe marked the beginnings of both the scientific and religious revolutions of the 16th century. A century later, Isaac Newton provided for the first time a comprehensive system of physical causality that heralded space and time as the absolute constituents of experiential reality from the perspective of both natural philosophy and theology.^ Despite the echoes WOLFGANG VONDEY received his Ph.D. in systematic theology and ethics at Marquette University and is currently associate professor of systematic theology in the School of Divinity, Regent University, Virginia. A prolific writer on Pneu- matology, ecclesiology, and the dialogue of science and theology, he has most recently published: People of Bread: Rediscovering Ecclesiology (2008); "Pentecos- tal Perspectives on The Nature and Mission of the Church" in "The Nature and Mission of the Church": Ecclesial Reality and Ecumenical Horizons for the Twenty- First Century, ed.
    [Show full text]
  • THE PERSON and WORK of the HOLY SPIRIT Is to Remind Us That, Like the Dove, the Holy Spirit Is Charac­ Terized by Gentleness, Tenderness and Purity
    CONTENTS Introduction PART I WHO Is THE SPIRIT? CHAPTER PAGB 1. The Personality of the Holy Spirit. • . • •• 11 2. The Divinity of the Holy Spirit. • . • •• 14 3. The Symbols of the Holy Spirit. .. 20 PART II THE WORK OF THE HOLY SPIRIT BEFORE PENTECOST 1. The Holy Spirit in the Old Testament .....••.• 29 2. The Holy Spirit in the Gospels •...........•• 37 3. The Work of the Holy Spirit in Jesus Christ •... 41 4. The Holy Spirit and the Inspiration of the Bible. 47 PART III THE WORK OF THE HOLY SPIRIT IN THE HEART OF MAN SINCE PENTECOST 1. The Dispensation of the Spirit ...........•... S3 2. The Conviction Brought about by the Spirit- the Sin against the Holy Spirit •............ 57 3. Regeneration and Baptism of the Holy Spirit .... 68 4. The Receiving of the Holy Spirit ............. 80 S. Adoption and the Certainty of Salvation ........ 94 CoNTENTS CHAPTER PAGS 6. The Spirit's Dwelling in the Heart of the Believer. 97 7. Grieve Not the Holy Spirit ..•........••••••• 106 8. The Fullness of the Holy Spirit ...•.•••..••••• 114 9. Sanctification through the Spirit .•..•••.•....• 137 10. The Comfort, Teaching and Guidance of the Spirit. 150 11. The Holy Spirit and the Church .....•.•••••.• 163 PART IV THE HOLY SPIRIT AND SERVICE 1. The Anointing of the Holy Spirit ..••..••••••. 175 2. The Gifts of the Spirit .........••••••••.... 180 3. The Holy Spirit and Witness ....•••••••••••• 202 4. The Holy Spirit and Prayer ....•••••••••..•. 205 S. The Holy Spirit and Worship .....•••••••••. 208 PART V THE WORK OF THE HOLY SPIRIT IN THE FUTURE 1. The Holy Spirit and Israel. •......•••••••••• 213 2.
    [Show full text]
  • From Thoughts About God … to the Afterlife
    From Thoughts About God … To The Afterlife (parts 3 & 4 … of 8) Development of Thought Do the three “Abrahamic” faiths understand … God … in exactly the same way? Do Jews … Christians … and Muslims … worship the same God? There is a distinct chronology to the development of thought in Judaism … Christianity … and Islam. •There are 1300+ years between the Sinai event and the emergence of Christianity. •There are ~600 years from the emergence of Christianity to the emergence of Islam. Issues: •Are our beliefs about the afterlife compatible with our understanding of God? •In Judaism … Christianity … Islam … developed beliefs established vastly different criteria for “eternal” reward or punishment. Can the God who “revealed” these criteria (in scripture) possibly be the “same God”? Thoughts about G-d Judaism God A God of Creation … A God of Nature … A God of the Mountain(s) … A God of War … Protector of Israel A Merciless God … with those who are not His people … Where … exactly … is “Ethical Monotheism” ?? A God of Personal Encounter Toward Monotheism • “Thus saith HaShem, the G-d of Israel: Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor; and they served other gods.” (Joshua 24:2) Abram’s family … of Ur of the Chaldeans … was polytheist. • “When Israel was a child, then I loved him, and out of Egypt I called My son. The more they called them, the more they went from them; they sacrificed unto the Baalim, and offered to graven images.” (Hosea 10:1-2) Even after the Sinai event … and the occupation of the land God promised … the people worshipped the gods of the Canaanites.
    [Show full text]