Repost: Theological Confessions
Jonathan Marlowe reminds me that I had let the series on GLBT persons in the church slide for 18 long months. I truly apologize, Gentle Readers. I stopped blogging altogether because of depression for awhile and got sidetracked to other things. Also, I found that I had loaned out my copy of Hays’ book and could not give my reply to him entirely from memory. I hope to finish the biblical exegesis today and give final arguments this weekend.
In the meantime, I have decided to turn some of these series into separate pages of posts–reorganizing this blog some. And, for your early a.m. reading pleasure, let me remind you that over a year ago (June ’07) I participated in a “meme” known as “Out of the Closet: Theological Confessions.” The series was revealing and funny. You can find the entire list at Australian theologian Ben Myers’ great blog, Faith and Theology. My contribution is repeated below and if new people participate, send the link and I’ll keep track and let Ben know–because it was great fun and a break of the super-serious discussions.
As started here, there is now a theological confessions meme. I confess that I hesitated to play because, just as some of the others have phrased their “confessions” in ways that might make some folk angry, so my own contribution is likely to ruffle feathers–and I do that enough anyway. But, here goes anyway.
I confess that Dispensationalists in general, and “Christian Zionists” in particular, get on my LAST nerve! In the interests of fraternal correction and Middle East peacemaking, I should strive gently to show disciples of Hagee & Co. where they have misunderstood the Election of Israel in God’s economy. Instead, what I want to do is throw something at them–and I have to restrain myself with great exertion! [I wrote this before the current election year–not knowing that Sen. John McCain would seek and win Hagee’s endorsement for his presidential campaign, nor that they would later mutually repudiate each other. Everything I wrote is still true.]
I confess, despite the above, that I believe the “parting of the ways” (James D. G. Dunn’s phrase) between synagogue and church was the greatest tragedy in church history, dwarfing even the Constantinian warping of the church into the chaplain of imperial power. Any theology, and any ecclesiology, which fails to reckon thoroughly with God’s continued covenant loyalty to the Jewish people is deeply, deeply, flawed.
I confess, though I have learned many things from the late Hans Frei (1922-1988), I find him to have one of the most turgid writing styles in late modern theology. He constantly puts me to sleep.
I confess that before last year, I never heard of John Piper, Rick Warren, or Max Lucado. Now that I have, I don’t think I was missing anything.
I confess that if double predestination turns out to be true, and some people have been “elected to damnation” from eternity, I will be very, very angry with God.
I confess that I often prefer to read science fiction and detective novels when I should be reading biblical studies, ethics, and theology.
I confess I think my aesthetic sensitivities are underdeveloped (my eyes glaze over when someone mentions “theology and the arts”) and this is one of the reasons I find it difficult to grasp people like Hans Urs von Balthasar (1905-1988).
I confess that, after wrestling with the issues and my own homophobia for over a decade and a half, I stand with the revisionists on the church’s sexual theology, vis-a-vis sexual minorities. Although I am still strongly committed to an ethic of either celibacy or monogamy, I now(for several years, actually) support monogamous marriages for same-sex couples, too. Lifelong celibacy is a spiritual gift and I see no evidence that it is automatically granted to all gay or lesbian Christians and LESS evidence that sexual orientation can be “cured.” If this leads to charges of “depravity” charges of defection from biblical authority, and if it leads (as I have evidence it already has) to lost job opportunities in church-related posts–so be it. My gay, lesbian, bisexual and transgendered sisters and brothers have to endure far more just to be given permission to live without hiding.
I confess to being extremely tired of hearing Christian theologians (usually male; often, but not always, evangelical) dismiss all feminist theology by flippantly referring to the post-Christian Mary Daly or the radical Catholic Rosemary Radford Reuther (and I have learned from the latter), without ever seriously wrestling with or even reading the likes of Letty Russell, Elizabeth A. Johnson, Sarah Coakely, Elizabeth Moltmann-Wendel, Phyllis Trible, Mercy Amba Odoyuye, Elsa Tamez, etc. No one of either gender is beyond critique, but the major currents of feminist (womanist, mujerista, etc.) theologies should be important dialogue partners to all serious theologians, today.
I confess that I find it very disheartening that so many theological bloggers, often with excellent theological educations, are so dismissive of, or even ignorant of, the thought of major liberation theologians–from Africa, Asia, Latin America, and from marginalized populations in Europe and North America.
I confess that although I know that correcting heresy is an important task of theology, I fear authoritarian heretic hunters far more than I fear liberals and heretics.
I confess that I have weak electronic skills. I never owned a computer until it was time to write my Ph.D. dissertation (making do on an electric typewriter before then) and used it only as a glorified wordprocessor until the dissertation was finished. I have never owned a cell phone, blackberry, video game, etc. I don’t know what a “podcast” is. But the new i-phone looks so cool, it may awaken the long-buried techno-geek within.
Many of the people I love and trust the most from my church are enamored of communal living on a subsistence farm. People I admire like Wendell Berry, Dorothy Day, and Clarence Jordan, shared this utopian dream of small farms as ideal church communities. I confess that this sounds like hell to me. I am a confirmed urbanite.[NOTE: This is not to disrespect either farmers or my friends with dreams of communal farming. I worked my grandparents’ farm in summers. I have great respect for farmers–I just don’t want to BE one. I do think that peak oil and global warming will spell the end of SUBURBS–and good riddance.]
I confess that despite my love for the liturgical richness of Orthodox, Catholic, and Anglican worship, my abhorrence for authoritarian heirarchies would keep from ever joining those communions even if I did not feel the commitment I do toward Free Church ecclesiology.
I confess that although I agree with Barth in preferring Mozart to Bach, I love jazz, blues, and Southern rock even more. The Kingdom of God had better have some place to get funky.
I confess that one reason I am so very adamant in insisting on a BODILY resurrection (for both Christ and believers) is that I find it quite impossible to believe in disembodied souls. The Christian Hope is not for “spiritual afterlife” or “heaven when we die,” but for Resurrection, for the New/Renewed heavens and earth in the fullness of God’s Revolution. One reason I simply cannot get behind “spiritual resurrection” views (Bultmann’s or Willie Marxen’s, Crossan’s or Borg’s, etc.) is that I find that HARDER to believe than bodily resurrection (though the latter is also a difficult conviction to sustain in a world where “what’s dead stays that way”). If all I were offered was a spiritual resurrection, I couldn’t be a Christian at all.
I confess that I am a personalist and existentialist (but preferring Kierkegaard, Dostoyevsky, and Camus to Sartre or Heidegger or Tillich). If there is any major heresy to which I am constantly tempted, it is humanism. (I do try to resist.)
I confess I find Cornel West more helpful than John Milbank, Jeff Stout more helpful (at least at times) than Stanley Hauerwas, Paul Ricoeur more helpful than Hans Frei or George Lindbeck, Seyla Benhabib, Iris Marion Young, and Michael Walzer, more helpful than John Rawls on the one hand or Mary Ann Glendon (who became U.S. Ambassador to the Vatican under Bush–one of his better picks) or Jean Bethke Elshtain on the other.
I confess I hope the universalists are right and eventually all are saved and all is redeemed. (See here for the best defense by a theology blogger.) But I cannot bring myself to actually commit to such a view because my sense of impending JUDGMENT is so real. Thomas Jefferson once remarked (thinking of slavery–including his own inability to free his own slaves) that he trembled for his nation when he remembered that God is just. I feel that way not only about my nation, but about the Church, especially the evangelical churches of the U.S.–many of whom are still cheerleading war and torture, have rejected the Sermon on the Mount, could care less about the poor, neglect God’s good Creation, foster hatred for Muslims, etc. I think on these things and I hear God saying in the voice of Amos, “the Day of the Lord will be for you darkness and not light.”
I confess that I have heard Carl F. H. Henry preach twice and both times I was “underwhelmed.”
I confess to being clueless as to what the “Emerging Church” movement is about. Every time I read an explanation, it seems fuzzier than before. I fear that it is “rootless,” but I don’t want to pass judgment without understanding. But the “Friends of Emerging” take the prize for vague descriptions.
I confess I am sometimes envious of the success of other theologians when my own “career” has only resulted in a few small publications and the loss of teaching posts. This envy is sinful, but I would be lying if I said it didn’t exist.
I confess that I think far too many people read John Howard Yoder through the lenses provided by Stanley Hauerwas and I believe this to be a mistake. Hauerwas is important, but he differs with Yoder on many points and, at each of those points, I think Yoder was right and Hauerwas is wrong.
I confess that, despite my commitment to pacifism, I love martial arts movies and the James Bond films–despite their thorough participation in the “myth of redemptive violence.”
Well, this could go on forever, so I’ll stop now.
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