Flourishing
an open and relational pneumatology
"We recommend believing in universal Spirit of noncontrolling Love."
Tripp Fuller and Thomas Oord, God after Deconstruction
Pneumatology is not a pretty word. An interesting word, perhaps, but not very pretty. It sounds a little like a branch of medicine: radiology, pharmacology, pneumatology. This is not really what I have in mind, although I do want to keep the sense of healing. The word pneuma means breathing in Greek. In theology pneumatology is an exploration of ways that God’s healing spirit, God’s breathing, can be known and felt in the world. I offer, on this page, an open and relational pneumatology.
I begin with a suggestion. The boy in the image above is experiencing God's Breathing in his companionship with the dog, and the dog is experiencing that Breathing in his companionship with the boy. Neither of them is, formally speaking, an open and relational theologian. And yet, the Spirit of noncontrolling Love is present in their friendship and the flourishing of their lives in the moment at hand.
To be sure, they each experience the Spirit in many other ways, all unthematized, apart from their relations with one another. They are subjects of their own lives and not simply objects for one another. In their very desire to live with satisfaction in the moments of their lives and to flourish, they are incarnating the Spirit. But they also experience the Spirit relationally, in their companionship.
They may not be open and relational theologians, but they are momentary incarnations of the Spirit of noncontrolling Love. In what follows, I focus on the ways that we can incarnate that Spirit in our daily lives, suggesting a 'spiritual alphabet' that gives us a vocabulary. I am trying to build upon the pioneering work of Thomas Oord and Tripp Fuller in their recent book, "God After Deconstruction." At the end, I suggest that many of these qualities are also incarnated by other creatures in their ways: joy, wonder, play, listening, zest for life. The Spirit belongs to all sentient beings, not humans alone. But first, we humans:
I begin with a suggestion. The boy in the image above is experiencing God's Breathing in his companionship with the dog, and the dog is experiencing that Breathing in his companionship with the boy. Neither of them is, formally speaking, an open and relational theologian. And yet, the Spirit of noncontrolling Love is present in their friendship and the flourishing of their lives in the moment at hand.
To be sure, they each experience the Spirit in many other ways, all unthematized, apart from their relations with one another. They are subjects of their own lives and not simply objects for one another. In their very desire to live with satisfaction in the moments of their lives and to flourish, they are incarnating the Spirit. But they also experience the Spirit relationally, in their companionship.
They may not be open and relational theologians, but they are momentary incarnations of the Spirit of noncontrolling Love. In what follows, I focus on the ways that we can incarnate that Spirit in our daily lives, suggesting a 'spiritual alphabet' that gives us a vocabulary. I am trying to build upon the pioneering work of Thomas Oord and Tripp Fuller in their recent book, "God After Deconstruction." At the end, I suggest that many of these qualities are also incarnated by other creatures in their ways: joy, wonder, play, listening, zest for life. The Spirit belongs to all sentient beings, not humans alone. But first, we humans:
Flourishing
Many people today are drawn toward the image of God as a universal Spirit of love at work in the world. They believe in this Spirit and want to experience the Spirit in their daily lives. They want to flourish as individuals and communities.
I use the word "flourish" because that is the word Tripp Fuller and Thomas Oord use to define love: human and divine. They write:
"Love seeks overall flourishing. This includes flourishing for oneself and one’s enemies, for family and strangers, for one’s friends but also other creatures on the planet."
My suggestion is that the universal Spirit of noncontrolling love not only promotes flourishing as a Friend to the universe, but that this Spirit is in the flourishing. When we experience flourishing in one or another of its forms - kindness, zest for life, delight in beauty, courage, a sense of wonder, honesty about our sins, active listening - we are experiencing the universal Spirit of noncontrolling love as present in the world. We may or may not believe in God; we may or may not subscribe to an open and relational understanding of God; we may even be classical theists with what open and relational theologians like to call "bad theology" - but we are experiencing the very Spirit to which open and relational theology points.
Make no mistake. There are places where God's Spirit is not. Evil is real. God's Spirit is not in violence, abuse, rape, murder, greed, envy, and the radical injustices from which so many suffer. In these circumstances the Spirit is present, not as the energy of the violence or abuse or injustice, but as a counter-energy to cope with these situations when they are inescapable, despite their harshness; to transform injustice into justice; and to grow beyond the energies that give rise to them. God's Spirit is in flourishing and in the creative transformation from un-flourishing into flourishing.
I use the word "flourish" because that is the word Tripp Fuller and Thomas Oord use to define love: human and divine. They write:
"Love seeks overall flourishing. This includes flourishing for oneself and one’s enemies, for family and strangers, for one’s friends but also other creatures on the planet."
My suggestion is that the universal Spirit of noncontrolling love not only promotes flourishing as a Friend to the universe, but that this Spirit is in the flourishing. When we experience flourishing in one or another of its forms - kindness, zest for life, delight in beauty, courage, a sense of wonder, honesty about our sins, active listening - we are experiencing the universal Spirit of noncontrolling love as present in the world. We may or may not believe in God; we may or may not subscribe to an open and relational understanding of God; we may even be classical theists with what open and relational theologians like to call "bad theology" - but we are experiencing the very Spirit to which open and relational theology points.
Make no mistake. There are places where God's Spirit is not. Evil is real. God's Spirit is not in violence, abuse, rape, murder, greed, envy, and the radical injustices from which so many suffer. In these circumstances the Spirit is present, not as the energy of the violence or abuse or injustice, but as a counter-energy to cope with these situations when they are inescapable, despite their harshness; to transform injustice into justice; and to grow beyond the energies that give rise to them. God's Spirit is in flourishing and in the creative transformation from un-flourishing into flourishing.
More than Belief
The emerging success of the open and relational movement lies in its fresh approach to conceptualizing God as love—a perspective that resonates with many, especially Protestant Christians moving beyond hard-edged forms of evangelical theology. However, focusing primarily on God as an idea can lead to two problems, both of which are remediable.
First, it can neglect or underemphasize the diverse ways in which people experience the Spirit of noncontrolling Love in non-verbalized ways. This includes people who do not believe in God or who do believe, but not in the God of open and relational theology. Second, it risks misconceiving religion as primarily a matter of applied belief, thereby neglecting six other important dimensions of religious life.
Let me explain. Those of us steeped in the study of religion recognize, with help from the late Scottish philosopher of religion, Ninian Smart, that there are seven distinct but often overlapping dimensions of religious life:
The temptation of open and relational theology is to focus primarily or exclusively on the sixth dimension, not recognizing that, for many people, other dimensions are more important: a sense of community, for example, or experiences of prayer, or finding the sacred in music, or in meaning-giving stories, or in acts of kindness. Even 'law' can be a very important part of religious life, as in many forms of Judaism and Islam. Law can be an expression of divine grace, not authoritarian mean-spiritedness.
The point is that religion is more than belief, and cannot be reduced to the practical application of fervently held beliefs, as if experience and community and liturgy are but deductions from belief. Often it's the other way around. The challenge is to engage all seven dimensions of religious life and, in the process, and show how all can be sites of flourishing.
Already, of course, many open and relational thinkers are doing some of this. They are developing forms of what might be called open and relational pneumatology. Pneumatology is a word used by theologians to name the activity of "reflecting on the pneuma, the spirit, of God at work in the world." It is an awkward word, and lacks the musicality of, say, "pneuma-poetics." In truth, an open and relational pneumatology will need to be pneuma-poetic in spirit. It will need to be at home in stories, music, drama, liturgy, poetry, dance, hiking, gardening, swimming - finding them as "logical" as prosaic argumentation.
Jonathan Foster's recent book indigo: the color of grief is a very good example of open and relational pneuma-poetics. It is more poetic than prosaic and for that reason very wise and helpful. It speaks to a side of Spirit centeredness which is honest to pain, uncertainty, and impatient with authoritarian forms of religious life that present "easy answers." It is a deeply spiritual book, rightly suspicious of overly sentimentalized understandings of spirituality.
An open and relational pneumatology is not about positive feelings alone; it is about honest feelings, responsive to a divine lure toward truth as well as goodness and beauty. Truth is not a proposition entertained by the intellect alone; it is authentic responsiveness to the situations faced in life. And it can sometimes best be expressed poetically, in verse and music and dance.
My suggestion is that more pneumatology or pneuma-poetics is needed, lest open and relational theology be seen as fixated only on topics of the sixth dimension noted above, belief. This does not mean that belief in God is incidental, but it does mean that open and relational theology can contribute to a more holistic approach to religious life. Additionally, it can speak to those who are alienated from legacy religions but who nevertheless wish to honor and appreciate what Oord and Fuller call 'the universal Spirit of noncontrolling Love' in 'The Deconstruction of God.'
The emerging success of the open and relational movement lies in its fresh approach to conceptualizing God as love—a perspective that resonates with many, especially Protestant Christians moving beyond hard-edged forms of evangelical theology. However, focusing primarily on God as an idea can lead to two problems, both of which are remediable.
First, it can neglect or underemphasize the diverse ways in which people experience the Spirit of noncontrolling Love in non-verbalized ways. This includes people who do not believe in God or who do believe, but not in the God of open and relational theology. Second, it risks misconceiving religion as primarily a matter of applied belief, thereby neglecting six other important dimensions of religious life.
Let me explain. Those of us steeped in the study of religion recognize, with help from the late Scottish philosopher of religion, Ninian Smart, that there are seven distinct but often overlapping dimensions of religious life:
- Ritual and liturgy
- Myths and stories
- Communities and Institutions
- Icons, Art, and Music
- Ethics and laws
- Doctrines, philosophies, and theologies
- Experience and emotions
The temptation of open and relational theology is to focus primarily or exclusively on the sixth dimension, not recognizing that, for many people, other dimensions are more important: a sense of community, for example, or experiences of prayer, or finding the sacred in music, or in meaning-giving stories, or in acts of kindness. Even 'law' can be a very important part of religious life, as in many forms of Judaism and Islam. Law can be an expression of divine grace, not authoritarian mean-spiritedness.
The point is that religion is more than belief, and cannot be reduced to the practical application of fervently held beliefs, as if experience and community and liturgy are but deductions from belief. Often it's the other way around. The challenge is to engage all seven dimensions of religious life and, in the process, and show how all can be sites of flourishing.
Already, of course, many open and relational thinkers are doing some of this. They are developing forms of what might be called open and relational pneumatology. Pneumatology is a word used by theologians to name the activity of "reflecting on the pneuma, the spirit, of God at work in the world." It is an awkward word, and lacks the musicality of, say, "pneuma-poetics." In truth, an open and relational pneumatology will need to be pneuma-poetic in spirit. It will need to be at home in stories, music, drama, liturgy, poetry, dance, hiking, gardening, swimming - finding them as "logical" as prosaic argumentation.
Jonathan Foster's recent book indigo: the color of grief is a very good example of open and relational pneuma-poetics. It is more poetic than prosaic and for that reason very wise and helpful. It speaks to a side of Spirit centeredness which is honest to pain, uncertainty, and impatient with authoritarian forms of religious life that present "easy answers." It is a deeply spiritual book, rightly suspicious of overly sentimentalized understandings of spirituality.
An open and relational pneumatology is not about positive feelings alone; it is about honest feelings, responsive to a divine lure toward truth as well as goodness and beauty. Truth is not a proposition entertained by the intellect alone; it is authentic responsiveness to the situations faced in life. And it can sometimes best be expressed poetically, in verse and music and dance.
My suggestion is that more pneumatology or pneuma-poetics is needed, lest open and relational theology be seen as fixated only on topics of the sixth dimension noted above, belief. This does not mean that belief in God is incidental, but it does mean that open and relational theology can contribute to a more holistic approach to religious life. Additionally, it can speak to those who are alienated from legacy religions but who nevertheless wish to honor and appreciate what Oord and Fuller call 'the universal Spirit of noncontrolling Love' in 'The Deconstruction of God.'
Experiencing the Spirit
In their book, Oord and Fuller do indeed speak of experiencing this Spirit. Their primary emphasis is on the Spirit as a calling voice within each human being, moment by moment, which is also mediated by other people and the natural world:
We believe a loving God “nudges,” “woos,” or “persuades” us toward beauty, truth, goodness, justice, and love. We must intuit, sometimes with the help of others, what this Spirit calls us to think or do. Some tools we have mentioned may be helpful for discerning this subtle divine influence. Particular biblical passages, stories, and ideas in the Bible may speak to us and may be helpful too. Other aspects of creation, such as experiences in nature or spirituality, can contribute to our journey.
They are also open to ways of experiencing God apart from a calling voice: for example, through the palpable presence of the natural world.
Some who have been burned by bad theology can find refuge in nature: many who deconstruct witness nature’s ability to rejuvenate their spiritual sensibilities. The wilderness and forests become sacred spaces. We find a measure of healing when we feel sand in our toes, the wind in our faces, mountain water enveloping our bodies, or the warmth of campfire embers. Taking an afternoon hike or walking along a river brings many closer to God than any Bible verse. Time in nature can be therapeutic. We can find God and ourselves there.
Still another way of experiencing the Spirit, to which Oord and Fuller are open, but not emphasized in "The Deconstruction of God" is through the arts, including music. They themselves were influenced by Christian music as youth and know the power of it. It does not take much to recognize that the Spirit of God is found in melodies, harmonies, rhythms, and soulfulness of music itself in ways that transcend verbalized theologies. Music is an essential way, and for some a primary way, of experiencing the Spirit.
And still another way, of course, is through healthy personal relationships: friend to friend, child to parent, parent to child, spouse to spouse, lover to lover. The Spirit of non-controlling Love is directly experienced, by so many, in the intimacies of such relationship, again in ways that transcend theologies.
The temptation among open and relational theologians is to treat such experiences as indicators of God, as if the purpose of experience is to lead to an intellectual assent to the idea that God is open and relational. But a better approach is to celebrate such experiences in and of themselves, as ends and not simply as means: that is, as moments in which the Spirit is known. One way to do this is to widen the vocabulary of open and relational theology itself, so that it is attentive to, and emphasizes, a multiplicity of ways the Spirit is experienced in daily life. How about this?
In their book, Oord and Fuller do indeed speak of experiencing this Spirit. Their primary emphasis is on the Spirit as a calling voice within each human being, moment by moment, which is also mediated by other people and the natural world:
We believe a loving God “nudges,” “woos,” or “persuades” us toward beauty, truth, goodness, justice, and love. We must intuit, sometimes with the help of others, what this Spirit calls us to think or do. Some tools we have mentioned may be helpful for discerning this subtle divine influence. Particular biblical passages, stories, and ideas in the Bible may speak to us and may be helpful too. Other aspects of creation, such as experiences in nature or spirituality, can contribute to our journey.
They are also open to ways of experiencing God apart from a calling voice: for example, through the palpable presence of the natural world.
Some who have been burned by bad theology can find refuge in nature: many who deconstruct witness nature’s ability to rejuvenate their spiritual sensibilities. The wilderness and forests become sacred spaces. We find a measure of healing when we feel sand in our toes, the wind in our faces, mountain water enveloping our bodies, or the warmth of campfire embers. Taking an afternoon hike or walking along a river brings many closer to God than any Bible verse. Time in nature can be therapeutic. We can find God and ourselves there.
Still another way of experiencing the Spirit, to which Oord and Fuller are open, but not emphasized in "The Deconstruction of God" is through the arts, including music. They themselves were influenced by Christian music as youth and know the power of it. It does not take much to recognize that the Spirit of God is found in melodies, harmonies, rhythms, and soulfulness of music itself in ways that transcend verbalized theologies. Music is an essential way, and for some a primary way, of experiencing the Spirit.
And still another way, of course, is through healthy personal relationships: friend to friend, child to parent, parent to child, spouse to spouse, lover to lover. The Spirit of non-controlling Love is directly experienced, by so many, in the intimacies of such relationship, again in ways that transcend theologies.
The temptation among open and relational theologians is to treat such experiences as indicators of God, as if the purpose of experience is to lead to an intellectual assent to the idea that God is open and relational. But a better approach is to celebrate such experiences in and of themselves, as ends and not simply as means: that is, as moments in which the Spirit is known. One way to do this is to widen the vocabulary of open and relational theology itself, so that it is attentive to, and emphasizes, a multiplicity of ways the Spirit is experienced in daily life. How about this?
attention - beauty - being present - compassion - connections - devotion - enthusiasm - faith
forgiveness - grace - gratitude - hope - hospitality - imagination - joy - justice - kindness - listening
love - meaning - nurturing - openness - peace - play - questing - reverence - shadow - silence
teachers - transformation - unity - vision - wonder - x, the mystery - yearning - you - zeal
forgiveness - grace - gratitude - hope - hospitality - imagination - joy - justice - kindness - listening
love - meaning - nurturing - openness - peace - play - questing - reverence - shadow - silence
teachers - transformation - unity - vision - wonder - x, the mystery - yearning - you - zeal
Expanding the Vocabulary:
A Spiritual Alphabet
For purposes of expansion I recommend the work of Frederic and Mary Ann Brussat from Spirituality and Practice. Their pioneering efforts have catalogued thirty-seven distinct forms of experience (see above) which they argue are avenues for engaging with and being influenced by the divine Spirit. These forms range from "attention" to "zeal," each offering insights and methods for touching and being touched by the Spirit of noncontrolling love.
One of the forms of touching and being touched by the Spirit is "shadow," which points to the kind of honesty in Foster's indigo, and also "questing," which includes questioning without looking for easy answers. Being touched by Spirit is not just sweetness and light; it is also struggle and yearning, including yearning for a relationship experienced in grief after the death of a loved one. The God of open and relational theology is noncontrolling by necessity not choice. There are things that happen in the world that cannot be controlled, not even by the Spirit.
Still, in an open and relational pneumatology there is joy as well, and for many people this joy is best experienced in community, with others. Open and relational theology is itself "relational" in this communal sense. Here are some examples of how the spiritual alphabet recommended above can be enjoyed in community, taking into account the richness of the religious life (all seven dimensions),
Integration with Traditional Practices: For Christians within the open and relational movement, there is an enriching opportunity to connect these spiritual experiences with traditional Christian scriptures and practices. For example, "forgiveness" can be linked with biblical teachings, while "justice" resonates with the prophetic books advocating social justice. A sense of mystery and beauty can be connected with liturgy and communal worship, including singing together.
Universal Spiritual Experiences: The universal nature of these experiences makes them accessible to people of various faiths. Muslims might find deep connections with "peace" or "devotion," reflecting the teachings of Islam on inner tranquility and dedication to God. Hindus might resonate with "unity" and "transformation," central themes in understanding the soul's journey according to Hindu philosophy. Buddhists, Jews, Bahá'ís, and even those who consider themselves spiritual but not religious ("Free Spirits") can find these forms relevant, as they speak to a shared human capacity to experience the sacred.
Practical Applications in Everyday Life: The Brussats not only identify these spiritual experiences but also provide practical resources for understanding and cultivating them. Their website includes links to books, music, art, and poetry, all curated to enhance one's personal spiritual practice but also available for community practices: book studies, film studies, music-making, etc. This practical approach helps individuals integrate these experiences into their daily lives, enhancing their personal growth and spiritual understanding. This can be especially helpful for free spirits: that is, those who are drawn to spirituality but not affiliated with legacy (traditional) religions.
Ritual and Liturgy: Many of these spiritual experiences can be cultivated through specific rituals and liturgical practices, providing a structured way to nurture one's spirituality. For instance, the experience of "silence" can be deepened through meditative practices that quiet the mind and open the heart to divine whispers. "Gratitude" can be incorporated into daily prayers or thanksgiving rituals, reinforcing an attitude of appreciation and humility.
Interfaith and Ecumenical Relevance: The broad appeal and fundamental nature of these experiences encourage interfaith dialogue and ecumenical understanding. By focusing on what is universally human and spiritually enriching, these practices can bridge gaps between different religious communities, fostering mutual respect and shared spiritual journeys.
In short, the spiritual alphabet proposed by the Brussats and embraced within open and relational theology offers a rich framework for exploring ways in which the universal Spirit of noncontrolling love is present in human life, within and outside traditional religion, This approach not only enriches personal faith journeys but also has the potential to foster greater unity and understanding among diverse religious communities.
One of the forms of touching and being touched by the Spirit is "shadow," which points to the kind of honesty in Foster's indigo, and also "questing," which includes questioning without looking for easy answers. Being touched by Spirit is not just sweetness and light; it is also struggle and yearning, including yearning for a relationship experienced in grief after the death of a loved one. The God of open and relational theology is noncontrolling by necessity not choice. There are things that happen in the world that cannot be controlled, not even by the Spirit.
Still, in an open and relational pneumatology there is joy as well, and for many people this joy is best experienced in community, with others. Open and relational theology is itself "relational" in this communal sense. Here are some examples of how the spiritual alphabet recommended above can be enjoyed in community, taking into account the richness of the religious life (all seven dimensions),
Integration with Traditional Practices: For Christians within the open and relational movement, there is an enriching opportunity to connect these spiritual experiences with traditional Christian scriptures and practices. For example, "forgiveness" can be linked with biblical teachings, while "justice" resonates with the prophetic books advocating social justice. A sense of mystery and beauty can be connected with liturgy and communal worship, including singing together.
Universal Spiritual Experiences: The universal nature of these experiences makes them accessible to people of various faiths. Muslims might find deep connections with "peace" or "devotion," reflecting the teachings of Islam on inner tranquility and dedication to God. Hindus might resonate with "unity" and "transformation," central themes in understanding the soul's journey according to Hindu philosophy. Buddhists, Jews, Bahá'ís, and even those who consider themselves spiritual but not religious ("Free Spirits") can find these forms relevant, as they speak to a shared human capacity to experience the sacred.
Practical Applications in Everyday Life: The Brussats not only identify these spiritual experiences but also provide practical resources for understanding and cultivating them. Their website includes links to books, music, art, and poetry, all curated to enhance one's personal spiritual practice but also available for community practices: book studies, film studies, music-making, etc. This practical approach helps individuals integrate these experiences into their daily lives, enhancing their personal growth and spiritual understanding. This can be especially helpful for free spirits: that is, those who are drawn to spirituality but not affiliated with legacy (traditional) religions.
Ritual and Liturgy: Many of these spiritual experiences can be cultivated through specific rituals and liturgical practices, providing a structured way to nurture one's spirituality. For instance, the experience of "silence" can be deepened through meditative practices that quiet the mind and open the heart to divine whispers. "Gratitude" can be incorporated into daily prayers or thanksgiving rituals, reinforcing an attitude of appreciation and humility.
Interfaith and Ecumenical Relevance: The broad appeal and fundamental nature of these experiences encourage interfaith dialogue and ecumenical understanding. By focusing on what is universally human and spiritually enriching, these practices can bridge gaps between different religious communities, fostering mutual respect and shared spiritual journeys.
In short, the spiritual alphabet proposed by the Brussats and embraced within open and relational theology offers a rich framework for exploring ways in which the universal Spirit of noncontrolling love is present in human life, within and outside traditional religion, This approach not only enriches personal faith journeys but also has the potential to foster greater unity and understanding among diverse religious communities.
Beyond Individualism:
Spirit in Community
The spiritual alphabet of the Brussats, interpreted through the framework of open and relational theology, offers a unique perspective on how groups of individuals can foster shared spirituality. This approach emphasizes that traits such as compassion, kindness, wonder, and zest for life are not solely individual traits and states; they can also be qualities of entire communities through their interactions. These traits can be cultivated and shared through rituals, conversations, artistic and musical performances, and social service, enhancing the collective spiritual experience - the other six dimensions of religious life noted above.
Too often, receptivity to the Spirit is perceived in hyper-individualistic terms. Open and relational theology counters this perspective by inviting us to explore and enjoy community experiences of the Spirit. This understanding allows the spirit of inclusivity and communal engagement to be part of the cultures of churches, synagogues, mosques, sanghas, offices, educational organizations, local communities, and even nations, enriching these environments.
Moreover, this approach is particularly relevant to the aspiration for a beloved community—the idea of living with respect and care for one another and for the larger community of life. It speaks to the larger goals of the process-relational community: the development of an Ecological Civilization, which seeks harmony between human activities and the earth's ecosystems.
In short, the spiritual alphabet, combined with an open and relational understanding of the Spirit (an open and relational pneumatology), can facilitate a deeper appreciation of communal spirituality and foster aspirations for beloved communities and quests for social justice:
Mutual Understanding: By encouraging the expression of compassion and kindness, communities can create a supportive and empathetic environment that acknowledges and addresses the needs of all members.
Collective Wonder and Appreciation: Celebrating shared experiences that highlight the beauty and mystery of the world can help cultivate a sense of wonder that reinforces the community's bond and its connection to the natural world.
Active Engagement and Service: Through social service and communal action, communities can translate spiritual values into tangible acts that address social injustices and environmental challenges, thereby embodying the principles of social justice and ecological care.
Shared Rituals: Rituals and cultural expressions, such as music and art, provide powerful mediums for transmitting spiritual values and enhancing communal bonds, making spirituality a lived, collective experience.
By integrating the spiritual alphabet with open and relational theology, communities not only nurture their internal dynamics but also contribute positively to the broader ecological and social systems. This approach not only enriches the individual spiritual journey but also transforms communities into dynamic forces for spiritual growth, mutual respect, ecological sustainability, and social justice. It promotes Spirit in community.
Too often, receptivity to the Spirit is perceived in hyper-individualistic terms. Open and relational theology counters this perspective by inviting us to explore and enjoy community experiences of the Spirit. This understanding allows the spirit of inclusivity and communal engagement to be part of the cultures of churches, synagogues, mosques, sanghas, offices, educational organizations, local communities, and even nations, enriching these environments.
Moreover, this approach is particularly relevant to the aspiration for a beloved community—the idea of living with respect and care for one another and for the larger community of life. It speaks to the larger goals of the process-relational community: the development of an Ecological Civilization, which seeks harmony between human activities and the earth's ecosystems.
In short, the spiritual alphabet, combined with an open and relational understanding of the Spirit (an open and relational pneumatology), can facilitate a deeper appreciation of communal spirituality and foster aspirations for beloved communities and quests for social justice:
Mutual Understanding: By encouraging the expression of compassion and kindness, communities can create a supportive and empathetic environment that acknowledges and addresses the needs of all members.
Collective Wonder and Appreciation: Celebrating shared experiences that highlight the beauty and mystery of the world can help cultivate a sense of wonder that reinforces the community's bond and its connection to the natural world.
Active Engagement and Service: Through social service and communal action, communities can translate spiritual values into tangible acts that address social injustices and environmental challenges, thereby embodying the principles of social justice and ecological care.
Shared Rituals: Rituals and cultural expressions, such as music and art, provide powerful mediums for transmitting spiritual values and enhancing communal bonds, making spirituality a lived, collective experience.
By integrating the spiritual alphabet with open and relational theology, communities not only nurture their internal dynamics but also contribute positively to the broader ecological and social systems. This approach not only enriches the individual spiritual journey but also transforms communities into dynamic forces for spiritual growth, mutual respect, ecological sustainability, and social justice. It promotes Spirit in community.
Spirit in the More than Human World
At the outset of this essay, I noted that other animals—dogs, for example—can incarnate the universal Spirit of non-controlling love. I close with a further remark. In 'The Deconstruction of God,' Oord and Fuller write, 'We (Tripp and Tom) are attracted to the idea that God is present to, and engaging with, all creatures. Believing in an open and relational God after deconstruction fits with thinking God communicates with everyone.'
I propose that other animals are among the 'everyones' of whom they speak, and that the Spirit not only communicates with them as a lure toward flourishing but is in the flourishing itself. Clearly, for other animals as for human beings, an important part of flourishing is survival: the satisfaction of being alive when things could be otherwise. The Spirit is in other animals in their quest to survive and in the survival itself: the act of being alive. But there are so many other ways that the Spirit is thus expressed: wonder, play, listening, zest for life. Other animals do not need to be "moral" to be spirit-filled.
The spiritual alphabet of the Brussats offers a way to recognize the Spirit in other animals and, we might surmise, in plants, in living cells, and even more deeply in the ostensibly 'non-living' aspects of creation: mountains, hills, rivers, lakes, fire, and wind. We cannot easily know how the energies of these aspects of creation might flourish, but we can imagine that they, too, seek to flourish in some way. Such is the view of one leading process philosopher and theologian, Andrew Davis, who sees the whole of the universe as endowed with creativity and forms of flourishing or, in his words, 'value.' A leading edge of open and relational pneumatology is to recognize that the pneuma, the Spirit, is in the whole of creation in some ways, and then to have eyes to see that and honor that. This recognition, leading to a sense of kinship with the living whole of the universe, would make the whole of life a prayer of sorts, an act of being with the world, not against it. That would be a deepening of the openness and relationality toward which open and relational theology so rightly points.
Consider, then, a few of the spiritual practices that might help open and relational theologians more deeply appreciate Spirit in nature: hiking, biking, swimming (Spirit in water), gardening (connecting with the earth), birdwatching (observing the intricacies of avian life), and meditation outdoors (immersing in the tranquility of nature). These activities allow individuals to experience and appreciate the myriad forms through which the Spirit manifests in the natural world. By engaging physically and mindfully with the environment, open and relational theologians can foster a deeper connection with the divine essence that permeates all aspects of creation. Each practice offers a unique pathway to experiencing the Spirit's presence, from the rhythmic movements of biking through landscapes to the silent, contemplative observation of a garden’s growth. Open and relational theology has the potential to include so many activities that are now considered "secular" but which, in action, are ways of finding and embodying the Spirit of noncontrolling love. Many people may find God in these activities, even as they may be unsure of how to think of God. The finding is itself a form of flourishing God so loves.
Those of us in open and relational thought believe a universal Spirit wants everyone and everything to flourish. This Friend inspires and empowers creation toward wisdom and well-being. (The Deconstruction of God, Thomas Oord and Tripp Fuller)
I suggest that the Friend is more interested in the flourishing than in being "believed in." This non self-centeredness is one among the many things that makes the Friend so loving. For my part, as a Christian, I see the humility of God in Jesus, who was himself more of a pneumatologist than a theologian. He hoped that we might find joy in loving one another, without enmity, partnering even with our enemies, and that, in addition, we might consider the lilies of the field, who likewise enjoy the fruits of the Spirit.
- Jay McDaniel
The Seven Dimensions of Religion
For a very good introduction, see:
Ninian Smart’s Seven Dimensions of Religion and Why it is Helpful
Ninian Smart’s Seven Dimensions of Religion and Why it is Helpful
- The Practical and Ritual Dimension: This dimension includes the rituals and practices that are part of religious life. For example, the Christian practice of Communion, where believers eat bread and drink wine (or grape juice) in memory of Jesus Christ's Last Supper, or the Muslim practice of Salah, the five daily prayers that are a foundational act of worship in Islam.
- The Experiential and Emotional Dimension: This aspect covers personal experiences and emotional connections with the divine or sacred. In Hinduism, Bhakti yoga is a path of devotion that involves love and devotion towards a personal god, like Krishna or Shiva, leading to mystical experiences and emotional fulfillment.
- The Mythic or Narrative Dimension: This refers to the stories and legends that convey important truths of a religion. In Buddhism, the Jataka tales, which tell stories of the Buddha’s past lives, are an essential part of the religious narrative. Similarly, the creation stories and the Exodus narrative are central to Jewish religious consciousness and identity.
- The Doctrinal and Philosophical Dimension: This includes the systematic formulations of religious beliefs. In Christianity, the Nicene Creed articulates key Christian doctrinal beliefs about the nature of God, Christ, and the Holy Spirit. In Islam, the Tawhid, the belief in the oneness of Allah, is a fundamental philosophical concept.
- The Ethical and Legal Dimension: This encompasses the rules and laws that govern the behavior of religious practitioners. The Ten Commandments in Judaism and Christianity set forth ethical guidelines and moral imperatives. In Islam, Sharia is the legal framework within which public and some private aspects of life are regulated for those living in a legal system based on Muslim principles.
- The Social and Institutional Dimension: This dimension looks at how religion organizes itself and how it relates to society as a whole. The Catholic Church, with its highly structured hierarchy from the Pope down to parish priests, is a prime example. Another example is the Sangha in Buddhism, which refers to the monastic community of monks and nuns.
- The Material and Sonic Dimension: This dimension includes the physical and artistic aspects of religion, such as buildings, sacred objects, and music. Islamic art, which often features intricate geometric designs and calligraphy, often adorns mosques and religious texts. Gregorian chants in Catholicism are an example of how music is used as a form of worship.