Open and Relational Theology (Thomas Jay Oord) -- Review
OPEN AND RELATIONAL THEOLOGY: An Introduction to
Life-Changing Ideas. By Thomas Jay Oord. Nampa, ID: SacraSage Press, 2021.
Xi + 175 pages.
One of
the big questions faced by people of faith, especially Christians, has to do
with whether the future is open or closed? That is, has God predetermined the
flow of history, or is the future open and unknown so that we each contribute
to its development? For some the idea that the future is predetermined by God is
comforting. If God is in control, then if God is good God will bring about a
good future. We just have to trust that God is good. That vision of the future
is less comforting to many others because it seems to undermine our human
participation in life. In other words, if there is no freedom to determine our
own future then we would appear to be preprogrammed robots. In other words,
we’re just pieces in a video game having no say in the way life develops. Wrapped
up in this conversation is the question of evil and suffering. If God is in
total control of everything then doesn’t that mean God is responsible for evil
and suffering? If so, how do we reconcile that idea with the claim that God is
love? Now, we could, and many do, appeal to mystery. In other words, some
things lie beyond our understanding, so we need to let them go. For many that
works but for many others, it doesn't. One response to what some call "conventional
theology" is to follow the lead of a movement that has come to be known as
"Open and Relational Theology."
So,
what is “Open and Relational Theology?” While there have been several highly
detailed scholarly explorations of "Open and Relational Theology," there
has been a need for something more basic. That is what Thomas Jay Oord provides
in this book. I should note that this movement is not monolithic and so it is
best to use the word “movement” to describe what has emerged over the past few
decades. It includes Process Theology, which is rooted in the philosophical
writings of Alfred North Whitehead and Charles Hartshorne, among others. It
also includes Open Theism, which has more evangelical roots (especially
Wesleyan theology). Among those who have joined up in this movement is Tom
Oord, who has served as an evangelist for this movement. In this effort, he has
often bridged the Process and Open Theism portions of the movement.
Oord
formerly taught at Northwest Nazarene University but is now affiliated with
Northwind Theological Seminary, where he directs doctoral students exploring
Open and Relational Theology, as well as the Center for Open and Relational
Theology, which serves as a clearinghouse for resources and relationships in
the movement. He has written widely in the area of theology, including books on
the nature of love and the relationship between religion and science. While he
has written for the academic guild, he has also committed himself to making
this vision of theology accessible to the non-specialist. That is what we have
here in this introduction.
I would
like to take note of two previous books that set up this introduction. The
first of Oord’s books, The Uncontrolling Love of God: An Open and Relational
Account of Providence, lays out his concept of “essential kenosis.” This is
a more academic work that was followed up by his more accessible book dealing
with the question of suffering and evil and whether one can believe in God.
That book is titled God Can't: How to Believe in God and Love after Tragedy,
Abuse, and Other Evils. As the title suggests, Tom argues that if God is love,
and love is non-coercive, then there are things that lie outside God’s control.
This introduction follows in the vein of God Can’t, but offers a broader
definition of the theology that undergirds that book.
In Openand Relational Theology Tom seeks to present this movement in a way that
makes it attractive to those who are questioning whether they can believe in
God or simply are looking for a theology that makes more sense of their
reality. In other words, a theology that doesn’t posit a predetermined
future. This isn't a full-fledged
systemic theology. It doesn't explore in great detail specific matters of
theology such as Christology, ecclesiology, or pneumatology. In this book, Tom
provides a foundation for further conversation that might take up those topics
from an “open and relational” perspective. He is interested here in defining
terms such as "open" and "relational" as well as give an
introductory definition of what he means by God who is love. The former term focuses
on the way the future unfolds—it is open. The latter focuses on how God
interacts with creation—it is relational. In the course of this discussion, of
course, we gain a greater understanding of the nature of God who is revealed in
the person of Jesus and how God is present in and with creation, or better how
all things are present in God (panentheism).
As Tom
writes in the opening chapter the reason why this movement emerged is that
people are looking for a better way of understanding God in light of questions
about suffering and evil, as well as free will. The God Tom introduces us to
seeks to be in relationship with creation rather than standing distant from
creation. God, as Tom reveals, is loving and compassionate rather than
controlling and critical. Tom acknowledges
that open and relational theology comes in many forms, so there is no one
uniform vision. As to why the movement is growing, the reason is that it seems
to answer “big questions.” It also seems to fit better with Scripture and the
logic of love, as well as intuition, among other reasons. Ultimately, it might
simply be that it affirms that we have the freedom to choose our future.
Standing
at the center of Tom's vision of God is love. It is the foundational element in
his theology and the foundation for understanding how God relates to creation.
Part of this conversation has to do with how God creates, and from this
perspective creation is ongoing. It embraces evolution as a process but insists
that God is present in and with the process. Thus, he argues this theology is
pro-science but not given to scientism. The book also addresses questions of
salvation and what that looks like. In that vein, Tom notes that if we affirm
that God is love, then it is impossible to affirm the idea that God might
condemn persons to eternal torment in hell. That doesn't mean he is embracing
universalism. While some in the movement do, but not all (Tom doesn’t reveal
where he stands on that question). That's not the point here. The point is one
of whether a loving God can inflict eternal punishment on human beings.
Tom
offers this book up as an invitation to those who are questioning their faith
to embrace what he calls "life-changing ideas." For all those who
find "conventional theology" unattractive, here is a vision of God
that is very different and that offers a way of living that is faithful to the
way of Jesus. Now, not everyone will find this attractive. The vision of God
offered here lacks the omnipotence and power that many expect of God. This God
might be "too small" in the eyes of some and yet it makes a lot of
sense intuitively. As Tom notes, we tend to live our lives as if we have free
will and the future is open.
While
this book is offered up as an introduction, Tom recognizes that people will
want to dive deeper into "Open and Relational Theology." So, with
that in mind, he provides a listing of resources that speak to specific
dimensions of theology from an "Open and Relational Theology." Thus,
we will find resources that cover everything from atonement to sexuality and
marriage. Some of the books are written by Process Theologians. Others by Open
Theists. And full acknowledgment, Tom mentions my own work under biblical
studies and church and ecclesiology. Thus, I am numbered among those who are
part of this movement.
I
highly recommend Open and Relational Theology: An Introduction to Life-Changing Ideas as a first read for anyone interested in discovering what Open and
Relational Theology is all about. Tom isn’t shy about advocating for this
vision of theology. Some of us might be a bit more cautious in our
presentations of what this involves, but as I noted earlier, Tom is something
of an evangelist for the movement. Thus, he wants to convert the reader to his
vision of God. While I identify with the movement and commend the book as an important invitation to the movement, I do have a concern. That concern has to do with an apparent lack of diversity within the
movement. The majority of leading spokespersons for the movement, especially those who write about it and host podcasts tend to be white males (this includes me as well as Tom). I have
wondered why this is true. I don’t have an answer, but I feel that it's necessary to raise the concern even as I serve as an advocate for the movement. So, could
it be that this open-ended theology, while seemingly giving a logical answer to
the question of why evil and suffering exist if God is good and loving, doesn’t
appear to offer a truly liberating message? That is, a God who suffers with us
might be comforting, but it doesn’t change the situation people find themselves
in. So, if this movement is to offer the best vision of God these questions
will need to be addressed. Nevertheless, this is a compelling vision of God and of the future that has enticed me and that I believe is worth
exploring. In that regard, Tom provides a helpful starting place for that exploration in this introduction.
Comments