A theology of Openness begins with several revealed truths, but radically interpreted.
Essentially it is a radical view of the theology of the Holy Spirit. In psychological terms it is a matter of heart, not of mind. It is also based on a depth psychological understanding thatwe are each blessed, gifted and good in ourselves (see writings onCeltic Spirituality) but we are also sincere and innocent self-deceivers, who without openness and feedback are likely to undermine both ourselves,our families and our places of work and worship.
A Theology of Openness also places the ultimate criterion of faith and love in a hospitality that welcomes and embraces the otherness of the Other, the stranger amongst us.
What we discover is that when we risk being authentic and sharing our brokenness and giftedness, we actually create community, by that very process. It is also the power of the personal story. IT is also the power of an incarnational Presence fully recognized and reverenced.
1. We are all incarnations of the Spirit. That is we are not humans trying to become spiritual, but spiritual beings trying to realize our humanness. This means that there is a deep yearning in the human heart that no creature can fill. Only the love of God and neighbor. We already ARE God's poetry, his music, his songs, trying not to sing off -key, but in harmony with all of creation.
2. We are not moved or motivated to any transforming of our basic self-centeredness, except via something, person, crisis or story that challenges us to think outside our usual comfort zones. We are too much creatures of habit, not doing the good that we could do, and instead doing the evil we pretend not to. (Paul)
3. We cannot grow beyond the identities formed by our families and our society or by our churches except by risk and vulnerability in sharing of our inner life with others. This suggests that most of what is done in churches is not transformative. Ritual or preaching seldom evokes personal risk. Faith concepts do not motivate or change anyone. Religion for many remains “notional.” For example, one can attend a hundred or a thousand Masses over a life time and never listen to another's pain, even the loneliness of the person next to one in church, while still feeling affirmed with one’s religiosity.
4. All incarnations tend to become idols. All conceptualizations will become dogma which freezes us to the past, and gives us a platform to judge others. We will tend to make objects, rather than valuing the subjectivity, the divine "Thou" of every person and every created thing.
5. Therefore, Process Theology and the monograph of Martin Buber, "I-Thou" are primary sources. It is the process itself, not the product, the journey not the end that is to be cherished. This means, in part, that human experience in personal search is the ultimate criterion. We are encouraged to discover our own paths wherever that leads.
Essentially it is a radical view of the theology of the Holy Spirit. In psychological terms it is a matter of heart, not of mind. It is also based on a depth psychological understanding thatwe are each blessed, gifted and good in ourselves (see writings onCeltic Spirituality) but we are also sincere and innocent self-deceivers, who without openness and feedback are likely to undermine both ourselves,our families and our places of work and worship.
A Theology of Openness also places the ultimate criterion of faith and love in a hospitality that welcomes and embraces the otherness of the Other, the stranger amongst us.
What we discover is that when we risk being authentic and sharing our brokenness and giftedness, we actually create community, by that very process. It is also the power of the personal story. IT is also the power of an incarnational Presence fully recognized and reverenced.
1. We are all incarnations of the Spirit. That is we are not humans trying to become spiritual, but spiritual beings trying to realize our humanness. This means that there is a deep yearning in the human heart that no creature can fill. Only the love of God and neighbor. We already ARE God's poetry, his music, his songs, trying not to sing off -key, but in harmony with all of creation.
2. We are not moved or motivated to any transforming of our basic self-centeredness, except via something, person, crisis or story that challenges us to think outside our usual comfort zones. We are too much creatures of habit, not doing the good that we could do, and instead doing the evil we pretend not to. (Paul)
3. We cannot grow beyond the identities formed by our families and our society or by our churches except by risk and vulnerability in sharing of our inner life with others. This suggests that most of what is done in churches is not transformative. Ritual or preaching seldom evokes personal risk. Faith concepts do not motivate or change anyone. Religion for many remains “notional.” For example, one can attend a hundred or a thousand Masses over a life time and never listen to another's pain, even the loneliness of the person next to one in church, while still feeling affirmed with one’s religiosity.
4. All incarnations tend to become idols. All conceptualizations will become dogma which freezes us to the past, and gives us a platform to judge others. We will tend to make objects, rather than valuing the subjectivity, the divine "Thou" of every person and every created thing.
5. Therefore, Process Theology and the monograph of Martin Buber, "I-Thou" are primary sources. It is the process itself, not the product, the journey not the end that is to be cherished. This means, in part, that human experience in personal search is the ultimate criterion. We are encouraged to discover our own paths wherever that leads.