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A Liberal Protestant Reflection on Erik Borgman's Cultural Theology

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A Liberal Protestant Reflection on Erik Borgman's Cultural Theology HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 8 Original Research ‘Something is recognised’: A liberal Protestant reflection on Erik Borgman’s cultural theology Author: The Dutch Roman Catholic theologian Erik Borgman (1957), who developed a cultural 1,2 Rick Benjamins theology, was appointed as a visiting professor at the liberal Protestant theological Mennonite Affiliations: Seminary in Amsterdam. In this article, his progressive Roman Catholic theology is compared 1Protestant Theological to a liberal Protestant approach. The historical backgrounds of these different types of theology University, Amsterdam/ are expounded, all the way back to Aquinas and Scotus, in order to clarify their specific Groningen, the Netherlands & character for the sake of a better mutual understanding. Next, the convergence of these two Faculty of Theology and Religious Studies, University types of theology in the twentieth century is explained with reference to the philosophy of of Groningen, the Netherlands Heidegger. Finally, the difficulties posed by postmodern philosophies to both a progressive Roman Catholic theology and a liberal Protestant theology are shown. It is asserted that both 2Department of Dogmatics types of theology claim that the insights of their particular tradition can be relevant beyond and Christian Ethics, Faculty of Theology, University of this tradition to modern and postmodern humans. Pretoria, South Africa Project leader: D.P. Veldsman A conference was held on 16 October 2015 on the occasion of the joining of Erik Borgman as a Project number: 01224719 visiting professor at the Mennonite Seminary (doopsgezind seminarie) in Amsterdam.1 Borgman (1957), the biographer of the famous theologian Edward Schillebeeckx (Borgman 2002), is a Description: Prof. Dr Benjamins is prominent Dutch theologian, who was estimated to be one of the most perceptive intellectuals by participating in the research the Vrij Nederland magazine in 2008. His appointment at the Mennonite Seminary, which adheres project, ‘Religious Experience to a liberal (vrijzinnige) theology, was remarkable because Borgman confessed himself to be a from an evolutionary perspective’, directed by Prof. Roman Catholic theologian critical of theological liberalism. He measured a liberal theology as Dr Danie Veldsman, subjective and individualistic with no strings attached and therefore labelled himself a ‘liberal Department Dogmatics and orthodox’ at the most. Despite his criticism, he admitted that liberals were important to break an Christian Ethics, Faculty of orthodox mastery of the truth and to bring the Christian faith more up to date. His appointment Theology, University of Pretoria. posed a threefold challenge to me: firstly, to articulate the basics of a liberal theology as they have been developed in the history of Dutch theology; secondly, to look at the differences between a Corresponding author: liberal Protestant perspective and a Roman Catholic one as expressed by Borgman; thirdly, to face Rick Benjamins, [email protected] the problems that arise from a postmodern point of view to both a liberal Protestant theology and a progressive Roman Catholic theology. In this article I intend to address these themes, which of Dates: course will require a broad and general outline of various and different positions. Such an Received: 20 Jan. 2016 Accepted: 02 Apr. 2016 approach can be justified on account of the clarification it may offer of the presuppositions and Published: 31 Aug. 2016 assumptions often taken for granted without being noticed or discussed in theological conversations. It seems to me that a clarification of various theological approaches, schools or How to cite this article: Benjamins, R., 2016, styles will make sense to everyone, even though it will inevitably contain general and commonplace ‘“Something is recognised”: A statements. liberal Protestant reflection on Erik Borgman’s cultural theology’, HTS Teologiese Liberal theology Studies/HTS Theological The sources of liberal theological thought in the Netherlands go back to the second half of the Studies 72(4). http://dx.doi. org/10.4102/hts.v72i4.3339 nineteenth century, when critical investigations were inaugurated and integrated into theological studies at universities, especially the University of Leiden, by prominent Copyright: theologians like J.H. Scholten, C.W. Opzoomer, C.P. Tiele and A. Kuenen. Their lasting © 2016. The Authors. Licensee: AOSIS. This work heritage contains at least three important insights. Firstly, the Bible is a collection of books is licensed under the that can and should be studied in a historical–critical way, which implies that the Bible as Creative Commons such is the work of human beings. Secondly, Christian doctrines are articulated in the course Attribution License. of human history and formulated under the conditions of specific circumstances and do not, therefore, express eternal truths. Thirdly, Christianity should be considered as a member of Read online: the family of religions and as a part of their historical development. As a result, Christianity Scan this QR code with your should not be opposed to alternative and consequently ‘false’ religions (Benjamins 2008:15–82; smart phone or mobile device Van Driel 2007:9–12). to read online. 1.This article is an elaboration of my contribution to the conference. http://www.hts.org.za Open Access Page 2 of 8 Original Research These insights implied a serious transformation of Protestant human beings makes them religious and demands their full orthodoxy, which means, of course, the orthodoxy at that respect. The world, history and religious texts are open to time, as orthodoxy developed slowly and gradually as well scientific and unbiased investigations, which will dissolve and came to incorporate many of the liberal insights, albeit many indefensible religious opinions, but the human spirit never wholeheartedly, under the influence of scholarly and its pre-given structure and capacities still allow for a expertise (Becking 2011:4). Orthodox theologians held on to religious view of life and spirit. In this way, the aforementioned the Bible as the Word of God, considered doctrine as the Troeltsch (1907:126–128, 163–165) faced the inherent ambiguities adequate expression of the biblical message and conceived of of the modern world with its opposed tendencies towards revelation in an exclusively Christian way. The conflict both emancipation and loss of meaning. He considered that between liberal, scholarly insights and orthodox conceptions the modern world is more or less defined by its crisis of was very well pointed out by Ernst Troeltsch, who belonged religion, and he tried to overcome this crisis by a ‘cultural to the next generation of liberal theologians, in his famous synthesis’ based on the religious–metaphysical idea of article Über historische und dogmatische Methode der Theologie freedom and personality; this idea should ultimately be (Troeltsch 1900:2–25). grounded in faith in God as the power ‘from where freedom and personality are transmitted to us’ (Troeltsch 1911:182). Obviously, a liberal theology could not be satisfied with the Likewise the influential Dutch liberal theologian K.H. sole results of its own scholarly work, which were only Roessingh argued that at a certain point in life, humans can critical. Liberal theologians were required to look for some no longer build on the insights of reason alone, or the efforts new foundation of the religious life that was precious to of their will, but have to trust the spontaneous, inscrutable them. Kant, Schleiermacher and Hegel, or more broadly the being of their personalities and the mystical voice of their philosophy of German idealism, seemed to offer appropriate intuition, which make them trust in God (Roessingh 1918:69). terms of reference for this task and are considered as Essential to these liberal convictions is the belief that God is foundational for modern Christianity up until now (Dorien not opposed to human beings, but is working through them. 2012:1–3; Hodgson 2005:v, 247–284). Kant argued that human The divine commandment is not externally imposed on beings have to act in a world of which they only have limited human beings from the outside, but constitutes a commission and conditional knowledge. Once they act, however, they that can be affirmed from within. The Word of God is not must do so under the unconditional obligation of their own external but rings within our personality, without being ours conscience to act morally well. This obligation represents, in to such an extent that it originates from us and can be a way, the inner voice of God that sounds within humans’ controlled by our autonomy. Our spirit is, as it was, pre-given spirit and connects them practically with an ultimate reality and beyond our reach and therefore contains more than what of which theoretically no knowledge can be obtained. is only ours because it contains what is ‘transmitted to us’, Schleiermacher argued that human beings can connect with which makes us both responsible and confident. the universe of which they are part without having established themselves as such, which gives rise to their feeling of It seems to me that these liberal theological notions are not absolute dependency. ‘God’ is the symbol that refers to the just subjective or individualistic without obligation but, on Where-From of the feeling of absolute dependency, of whom the contrary, reflect serious attempts to overcome the
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