Nontradiotional images of god


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Nontradiotional images of god

  1. 1. Nontradiotional Images of God<br />
  2. 2. God as Mother, Jesus as Mestizo<br />
  3. 3. Mary Baker Eddy, the founder of Christian Science, called God;<br />One of them appears in the feminist fantasy Herland, written in 1915 by Charlotte Perkins Gilman. <br />God as Mother<br />Our Father, Our Mother<br />
  4. 4. Male explorers discover an all-female society. <br />There was no formal worship but temple mothers offered love and wisdom to help people through life’s challenges.<br />God as Mother<br />A world of mothers and children in which divinity is conceived as a Loving Power with maternal concern for humankind.<br />
  5. 5. A Jew in Galilee.<br />The mestizo affirms both the identities received while offering something new to both.<br />Jesus offered a new alternative to both and through them to everyone else.<br />Jesus as Mestizo<br />
  6. 6. God as Eternal Thou, Ground of Being, God-ing: a Verb<br />
  7. 7. God’s specific attributes may be unknowable, but we can be sure that God is a “Thou” rather than an “I”.<br />It is possible to become an “I” only through experience of a “Thou”.<br />This same kind of personal relationship is the basis for the divine-human encounter that occurs in faith.<br />God as Eternal Thou<br />
  8. 8. If God is the “Ground of Being”, for instance, God is both a person and not a person.<br />Religiously speaking, this means that our encounter with God who is a person includes the encounter with the God who is the ground of everything personal and as such not a person.<br />He God of Abraham, Isaac, and Jacob and the God of the philosophers is the same God. He is a person and the negotiation of himself as a person.<br />God as Ground of Being<br />
  9. 9. It might be both more accurate and more satisfying to speak of God as a Verb – as a process rather than a being.<br />Using “God-ing” to describe this process helps us see that <br />God as a Verb and as God-ing<br />God-ing is a mutually interactive verb, one which entails an interdependency between two subjects, each being the object for the other.<br />
  10. 10. Each part in the universe is in dynamic relationship with every other part. <br />We normally experience relationships in terms of their component parts.<br />Thinking in this way allows us to see that there is no separate “me” to ask questions about God and there is no separate “God” to answer them.<br />God as a Verb and as God-ing<br />
  11. 11. God as Persuader: Process Thought<br />
  12. 12. Alfred North Whitehead<br />God as Persuader: Process Thought<br />“In all philosophic theory there is an ultimate which is actual in terms of its accidents… In the philosophy of organism this ultimate is termed ‘creativity’; and God is its primordial, nontemporal accident or embodiment.”<br />
  13. 13. God is not a being itself. Instead, God is the embodiment of creativity, of unlimited potentiality.<br />Process thought sees God and the World as relationally intertwined and sharing the unfolding of time.<br />God as Persuader: Process Thought<br />“Not before all creation but with all creation.”<br />
  14. 14. The God of process thought is not omniscient.<br />The God of process thought honors and expands human freedom, inviting us to make the best choices, but unable (and unwilling) to coerce us.<br />Creativity is a joint venture between God and the world, not a one-way street.<br />God as Persuader: Process Thought<br />
  15. 15. Whitehead begins by denying that <br />But in Pantheism, God is part of the process.<br />God as Persuader: Process Thought<br />God exist aloof from the world – unchangeable and unmoved by world events.<br />When the world suffers, God suffers. And when the world rejoices, God rejoices.<br />
  16. 16. As David Ray Griffin explains,<br />God as Persuader: Process Thought<br />God is the great companion – the fellow sufferer who understands.<br />The God of process philosopy is not merely an observer or even a feeler of the world’s processes but also an active participant in them.<br />
  17. 17. God as Cosmic Architect and Bagworm<br />How the Akan People of West Africa View God<br />
  18. 18. God is bound by the laws of logic and capable only of the things that are possible.<br />The Akan God can accomplish any well-defined task but cannot change the cosmic order.<br />Creation proceeds from the built-in law of the Creator’s being.<br />God as Cosmic Architect<br />
  19. 19. The Akan Creator does not create out of nothing.<br />To create in the Akan language is to fashion a product – to mold, shape, design the form of something – rather than bring something into being out of nothing.<br />God as Cosmic Architect<br />
  20. 20. God as Bagworm<br />The paradox of how did the bagworm get into its case?<br />There are two possibilities:<br />The bagworm wove the case before getting into it.<br />The bagworm got into the case before weaving it.<br />
  21. 21. The real paradox is this:<br />Creation really is a process of transformation.<br />God as Bagworm<br />Either the creator was somewhere before creating everywhere, or he was nowhere while creating everywhere.<br />
  22. 22. Both creature and Creator are part of this world.<br />“To exist” in the Akan language is to be somewhere.<br />Akan View<br />
  23. 23. Nontradiotional Images of God<br />The End<br />