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Open Theism and Pentecostalism: a Comparative Study of the Godhead, Soteriology, Eschatology and Providence

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Open Theism and Pentecostalism: a Comparative Study of the Godhead, Soteriology, Eschatology and Providence OPEN THEISM AND PENTECOSTALISM: A COMPARATIVE STUDY OF THE GODHEAD, SOTERIOLOGY, ESCHATOLOGY AND PROVIDENCE By RICHARD ALLAN A Thesis Submitted to the University of Birmingham for the Degree of DOCTOR OF PHILOSOPHY Department of Theology and Religion School of Philosophy, Theology and Religion College of Arts and Law University of Birmingham March 2018 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT Despite Open Theism’s claims for a robust ‘Social’ Trinitarianism, there exists significant inconsistencies in how it is portrayed and subsequently applied within its wider theology. This sympathetic, yet critical, evaluation arises from the Pneumatological lacuna which exists not only in the conception of God as Trinity, but the subsequent treatment of divine providence, soteriology and eschatology. In overcoming this significant lacuna, the thesis adopts Francis Clooney’s comparative methodology as a means of initiating a comparative dialogue with Pentecostalism, to glean important insights concerning its Pneumatology. By engaging in the comparative dialogue between to the two communities, the novel insights regarding the Spirit are then incorporated into a provisional and experimental model of Open Theism entitled Realizing Eschatology. This understanding of Open Theism emphasizes the Holy Spirit’s ongoing work within a broader Trinitarian framework and suggests how the co-creation of reality between God and humanity possesses a significant Pneumatological component. DEDICATION To Pops and Janie, Words cannot express my gratitude! All the good things which have come to me over the years of knowing you have grown from your love, belief, generosity and commitment. I love you both dearly. Thank you! ACKNOWLEDGEMENTS While there are countless people who have supported me throughout this long, and sometimes arduous, doctoral journal, my first thanks are to my loving and faithful heavenly Father who has guided me, and those around me, in bringing this thesis to its fruition. Just as I have learnt so much during this time of what it means for God to be Father, Son and Spirit, whose love and action are marked by the perichoretic joy of community and relationship, so I wish that this thesis can, in part, express some of that understanding and love. A very special thanks must also be given to Mark (Pops) and Janie Crocco to whom the work is dedicated. None of this would have been possible without their love, commitment, hard work, generosity and belief. For all of these, I will be forever grateful. I am also indebted to my academic supervisors who have guided and prompted me throughout this journey. First, I wish to thank Mark Cartledge for helping to establish the project and his important and meticulous insights into methodology and how important that is in constructing a work of this size. The freedom you granted me at the beginning to explore new ideas was invaluable and has benefitted me on many differing levels. Secondly, special thanks also to David Cheetham, who has helped me see and understand the broader theological world and how my work is situated within in. Additionally, to Edmund Tang, many thanks for not just just stepping into the supervisor role during Mark’s sabbatical, but for all your friendship, insight and wisdom in my move to China. During my time at Birmingham University, I have learnt so much from the seminars, discussions and friendships which have arisen from the Centre of Pentecostal and Charismatic Studies. Many thanks especially to Allan Anderson in his tireless work in establishing the centre and for his friendship and support. Also to Andrew Davies and Wolfgang Vondey for their work within the centre. Although there have been many friends within the Pentecostal centre over the years, I want to thank those who helped contribute to the constructive theology seminar. Especially Matt Churchhouse, Simo Frestadius, Elmer Chen and Deiter Quick. While we did not always agree, the manner in which we discussed and learnt in love and friendship was the mark of us all being part of the same body in Christ. I have learnt something very important from each of you and will treasure our times of debate. In a similar way, I want to say many thanks to the ‘Westminster Road’ crew, particularly Phil Davies and John Rochfort. Living together in the house was a wonderful time of fellowship and friendship, and the discussions helped me view the Reformed tradition in a new, and much more favourable light. I also want to send a special thanks to John Sanders and Steven Studebaker for not only the ways in which their books have contributed significantly to my life and thesis, but their encouragement along the way. In addition to the encouragement which John Sanders offered throughout the thesis, a special thanks must also be granted for his help, assistance and thoughtful insights when reading through the final draft. This has provided me with a clearer understanding of all the positions involved within the thesis. Thanks must also be offered for his willingness to share this work with wider Open community and the new friendships, writing opportunities and learning which has arisen from this. This leads to my gratitude to Thomas Oord, who took the time regularly to discuss ideas with me and encourage me within my studies. For one of the leading lights within the field to give so much time and consideration to an aspiring post-graduate student, speaks not only of the warmth you possess, but practically demonstrates your understanding of love which you advocate within your writing. There is much here which others can learn from you, and which I hope to emulate in the future. Thank you. To Geoff Lanham and John McGinley, thank you for love and pastoral support. Your care has renewed my faith in the church again. To Bethany Sollereder, many thanks for you in becoming my first ally in Open theology and encouraging me throughout. Also to Dav Lewis and Ian Perry, what can I say, you know what you are! Finally, to my wife, Selena. Thank you. Thank you for you love and help. I love you! TABLE OF CONTENTS INTRODUCTION ........................................................................................................... 1 1. Open Theism ................................................................................................................ 1 2. Aim, Objectives, and Motivation of The Thesis ........................................................ 2 3. Pentecostalism .............................................................................................................. 6 4. Methodology: Comparative Theology ..................................................................... 11 5. Francis X. Clooney .................................................................................................... 15 6. Criteria for Author Selection ................................................................................... 27 CHAPTER 1: THE PROMISE OF OPEN THEISM ................................................. 30 1.1. Critique of ‘Classical Theism’ ............................................................................... 30 1.2. The Metaphysic of Love ......................................................................................... 36 1.3. The Created Order and Libertarian Freedom ..................................................... 41 1.4 Temporality and the Future .................................................................................... 47 1.5. The Nature of God’s Knowledge ........................................................................... 51 1.6. Divine Providence and Risk ................................................................................... 60 CHAPTER 2: OPEN THEIST CONCEPTIONS OF THE GODHEAD .................. 68 2.1. Clark Pinnock: Spirit-Christology and Relationality ......................................... 69 2.1.1. The Difficulties of Classical Theism .................................................................. 69 2.1.2. Social Trinitarianism .......................................................................................... 71 2.1.3. Spirit-Christology ................................................................................................ 72 2.1.4. The Self-Limiting Narrative of the Trinity ........................................................ 73 2.1.5. Summary ............................................................................................................. 75 2.2. John Sanders: God as the Divine Risk-Taker ...................................................... 76 2.2.1. Critique of Classical Theism .............................................................................. 76 2.2.2. Conceptual Metaphors........................................................................................ 77 2.2.3. Social Trinitarianism .......................................................................................... 79 2.2.4. Divine Love as Risk ...........................................................................................
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