God is All Sweetness and Light — NOT

Ok, this is a bit of a rant. But sometimes theologies of God really irritate me. There is a strain of theology that bothers me to no end. It is found in Process Theology as well as its cousin Open and Relational Theology. It presents a picture of God as all “sweetness and light” or pure love. Sounds good doesn’t it? Not to me. Here’s why. In this view, God is ontologically distinct from this reality but somehow also engaged in what happens. Usually, this engagement is expressed in terms of “lure”. Supposedly, God is distinct from this reality but “lures” it towards the good. Since God is ontologically distinct, God is untainted by the flaws of life. God “feels” our pain, “suffers in absentia”, and tries to lure the world to a better place.

Now, I have no problem with God-as-transcendent trying to shape the world such that the good and beautiful become manifest. How this might happen is a subtle and complex issue but what I find irritating about these ontological views of God is that God is too good to “be in the trenches” with any ontological risk, or ontologically fighting for what is noble, courageous, good, and true. Why should we care about such a pure, impotent, distant God? This God can’t be interested in prayers of supplication because God can’t do anything ontologically active about them. God is constrained (by who knows what), relegated to a persuader trying passive-aggressively to influence what happens. Strikingly, this persuasion-only God isn’t very good at persuasion. Just look at the horrors this God failed to dissuade. An addict can get more benefit from a skillful therapist or a proactive friend orchestrating an intervention than praying to this God.

The God of Process Theology and Open and Relational Theology is an impotent “goody-two-shoes”. Sorry, I told you this was a rant.

No! The God envisioned in the ontology offered on this website is a God who chose to live in all its aspects both good and evil. God-as-living is ontologically at risk. Every life must deal with the struggles of finitude. Every life has the divine within, with forceful impetuses toward divine goals. This impetus is not some passive persuasion but rather an active powerful force like a magnet or gravity that can intensify as needed while still honoring the free-will of God-as-living. Even what we consider the most despicable individuals have this depth and with it that “still small voice” calling to embrace it. In some, this impetus fails and we get horrid evils. Such is the nature of free-will. For most, however, this impetus toward divine goals has an effect, even if partial and ambiguous. It has an effect because the God “in the trenches” is a living aspect (God-as-living ) of God-as-transcendent.

God isn’t just for the fortunate or powerful. God is particularly for those who are the weakest and most fragile among us. They pray for help and God answers powerfully. Their suffering may not end but they are not alone. That is because God is suffering as them. The strength of God within means they can endure and even thrive in spite if their trials. This can offer a peace “that surpasses all understanding.” It means that they, even in their suffering and trials are part of something profound and meaningful. Their lives and how they respond to it have a deep impact on the communion of all things. They contribute to the eternal creation of love, courage, beauty, and meaning. The God of my belief is not some distant, pure being as depicted in these theologies, but one who is “in the trenches” striving to be noble and brave, to love and create beauty, and reveling in the meaningfulness of life both with its joys and sorrows.