god’s theology

Theology is literally a ‘word’ (logos) about ‘God’ (Theos).

Some scattered bits of experience, mine and others, over the last few weeks have reminded me that various positions, discussions, debates and statements that would be labelled ‘theological’ can be unhelpful. Yes, truth will divide at times, and so it should, but too often theological battles can separate what God has joined together. They can wrongfully offend, make too much of small things, speak too little of grand things, and so on.

Of course the opposite is also true. Theology done well does just what it was meant to do, enable and equip the people of God to be who they were intended to be in God’s world, through acts of selfless solidarity, breathtaking generosity, persistent service, courageous prophetic witness and so on.

How do we distinguish between good and bad theologies? This is where the uniqueness of the Christian faith comes in.

What makes Christian faith Christian is the person of Christ. All of Christian theology stems directly from the person and work of Christ. Christ is the revelation of God. All ‘God-words’ meet their pass or fail by testing them against the ‘God-Word’ that is Jesus Christ. Christ, after all, is God’s Theology, the Word who was with God and who was God.

I will hold my own theologies lightly, and hold to, and be held by, God’s own Theology. It is not my knowledge of God that matters, but God’s knowledge of me.

inclusivism

Attending Catholic Mass, one will hear from time to time a prayer (below) that I think beautifully expresses what is called soteriological inclusivism, a view that I identify broadly within.  Inclusivism lies between exclusivism (which holds that being saved requires (except perhaps in infants or intellectually challenged persons) ‘conscious knowledge’ of Christ as Lord and Saviour) and universalism (which holds that God’s grace is so overwhelmingly powerful that it will win over against the wills and decisions of all people eventually, whether before death, or in some kind of post-mortem scenario).  Inclusivism expresses a hope, or perhaps a conviction, that whilst God will not ‘force’ his grace universally onto all people, it is nonetheless possible for some to, as C.S. Lewis put it somewhere, belong to Christ without themselves knowing it.

God alone may know the faith of some who don’t let others know it, or perhaps cannot even let themselves admit it.  A friend of mine once called this being “a believer who couldn’t believe”.  Here’s how it is expressed in the Catholic liturgy (as found in my copy of the 1982 version of The Sunday Missal; Eucharistic Prayer IV), when the priest offers prayers for the dead:

Remember those who have died in the peace of Christ
and all the dead whose faith is known to you alone.