Alexander S. wrote: As the “empty tomb,” initial disbelieve [sic] on the part of Jesus’ followers, and Jesus subsequent showing himself to them were described as facts in the four Gospels, how can we assert that “resurrection has nothing to do with bodily resuscitation”? Oh, such tricky business! There are many ways to approach this […]
Author: Chris Walton
We should continue doing what we do best — support the integrity of multiple individual paths — while also finding ways to speak coherently and theologically about what enables us to do what we do best.
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‘Retrograde’ theology?
A consensus of contemporaries who choose to ignore their own historical traditions is not a creative evolution over time but a rejection of time.
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Revelation.
For religions that don’t claim revealed status, one still must identify the ultimate source of authority.
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Making it up.
What I don’t hear UUs doing, when they try to define the new religion of Unitarian Universalism, is to speak revelationally, or to offer the sort of charismatic insight that has in the past launched what we now recognize as religions.
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Atheism is easy.
“Even now it is busy creating a world fit for humanism’s happy heroes: the plucky, self-reliant, cheerful, libidinous, and uninhibited fun-lovers of the future.”
To the extent that we UUs think of ourselves as a “new religion,” we consign our movement to irrelevancy, intellectual confusion, and spiritual shallowness.
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Conflict and control.
There’s a proverb that says that any kind of peace is preferable to any kind of war, but I don’t think that’s true.
Sallie McFague urges us to behave as if the world is God’s body. But doesn’t faith seek some anchor more secure than “as if”?
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The ontological imagination.
William James says that in profound personal experience, compelling ideals become active forces in the world. Religion, he says, can “postulate new facts.”