By Bruce Tallman
Our contemporary world is characterized by awareness of evolutionary and historical processes; science and technology; rapid change and uncertainty; diversity in sexuality, race, and religion; awareness of human rights; and globalization.
No one in biblical times knew anything about this, and theology has not kept up with these changes until recently. According to some experts, open and relational theology (ORT) is the best approach for adapting Christianity (or any religion) to the modern worldview. It also fits the biblical record better than traditional orthodoxy.
ORT may upset some classical theologians. Still, many contemporary thinkers, such as Ilia Delio, a Franciscan expert on Teilhard de Chardin’s evolutionary theology, and particularly Thomas Jay Oord, one of the main proponents of ORT, believe some serious rethinking is necessary.
The God of classical theology was the “Unmoved Mover,” who moved the whole universe but was unmoved by it. This concept of God derives more from ancient Greek philosophy (Aristotle) than from scripture. The concept of an unmoved God makes no sense in an evolutionary world. Growth in consciousness, love, and justice is the overall direction of the universe (although we presently are in a temporary political setback). The universe has evolved from pure matter to human beings capable of love.
The God of classical theism creates a sharp division between a constantly changing world and a detached God who never changes. In ORT, God is incarnate in the universe as God’s Body. God and the world are intertwined and interactive. Spirit and matter are inseparable, not distinct as in Greek philosophy.
In ORT, God is not unchanging; God is the “Most Moved Mover,” constantly moved to compassion and joy by what is happening in the world. The biblical God changes his mind depending on what people do, see, for example, Jonah 3 9-10.
Not only classical theism, but also classical atheism, is misguided. The main cause of atheism is the problem of evil: if God is omnipotent and omnibenevolent (all-good), and sees evil happening (for example, someone drowning a child), and does not do anything, this God is a moral monster, a false god who should not be believed in.
Saying that God’s inaction in the face of evil is “a mystery,” as classical theism did, is a false escape from the problem. Classical theism also cannot be defended by saying that God allows evil because God does not want to interfere with human freedom.
Atheists like Friedrich Nietzsche were right: the God of classical theology, the Unmoved Mover, is dead. However, atheists were misguided because God, per se, is not dead, just unhelpful concepts of God, which atheists rightly reject.
In ORT, God is not omnipotent, all-powerful through might. God is “amipotent,” all-powerful through love. Love is the most powerful force in the universe, and the universe’s origin, sustenance, and goal. God is intimately involved in, but does not coerce, creation or human beings. God is love at work in each moment, trying to bring the best out of us, which we can resist. God tries to move our hearts and consciences to do the right thing, for example, not drowning a child, but we can disobey.
Love does not control free will but works with it. ORT rejects an all-controlling, all-powerful God. God is positively influential without being controlling. God is in solidarity with us, and suffers and rejoices with us, a biblical God of the crucifixion and resurrection.
To sum up, ORT is more in sync with our lived experience, evolutionary science, scripture, and desire for love than is classical theology.
Bruce Tallman is a spiritual director and educator of adults in religion. brucetallman.com