Open and Relational Atheism:
An Affirmation of life
Photo by Dmitry Schemelev on Unsplash
Helen, whom you will meet below, identifies as an open and relational atheist. She actively disbelieves in two things: a cosmic tyrant who is preoccupied with reward and punishment, yet also controls all that happens in the world, and a cosmic friend who responds to the sufferings of the world and lures creatures toward well-being.
However, she actively believes in love as among the most important things in life (along with playfulness, wonder, and curiosity), in the mutual and interwoven becoming of all things, in an open future, and in a lure toward well-being within each human heart. She has an open and relational worldview, but not an open and relational belief in God. As she puts it, "I have a worldview but not a god-view."
Helen is not an isolationist. Sometimes she speaks of the inner lure as her inner teacher, and adds that she becomes aware of it through the inspiration of nature, music, and friendships. For her, this lure does not come from a separative divine being; it comes from the universe itself, the widest context in which human life unfolds. "The inner teacher is how the universe finds me," she says. "But it always finds me through others."
When asked if this living universe is itself the cosmic friend, she responds, 'No, it is not a person. You cannot pray to it or be consoled by it. It has to do with the energy of love, but it is not a separate lover.'
When asked why she doesn't identify as agnostic, she replies, 'Because it is important to me to reject the idea of a cosmic friend. It seems implausible and I want to take responsibility for my life.' Agnosticism seems to her too wishy-washy. "My atheism is an affirmation of life and its value."
When asked why she doesn't call herself a panentheist, she says: "Most panentheists I know are trying to sneak God back into the picture, and I really don't want to do that. I don't mind if they do, but I myself just want to talk about the universe and compassion and interconnectedness. I am an open and relational atheist."
As a process theologian myself, I remind her of the twenty key ideas in process thought (see below), only two of which concern God. She playfully says: "I believe in eighteen of them, but not the last two. I guess I'm a process atheist, too."
Some process theologians, following Whitehead, understand God as the repository and ground of ideals such as truth, goodness, and beauty. When we are inwardly beckoned to seek the truth, to do the good, and to love beauty, they say, we are experiencing God, however named. Helen disagrees. She believes that such ideals emerge from the evolving universe itself, as keys to survival and flourishing. They are worthy ideals, but they are not "grounded" in God. "We can affirm them all," she says, "without adding a personal God to the picture."
"The heart of the matter," she says, "is the value of life in itself and for itself. There is no need to add one more being, a divine being, to the story. My atheism is rooted in what process theologians call 'the intrinsic value of life.' Isn't that the phrase they use? Animals have intrinsic value, plants have intrinsic value, mountains and rivers have such value, and we humans have such value. We don't need to love ourselves and the world because God wants us to. We can love ourselves and the world because we are all alive and it's all kind of beautiful. My atheism is an affirmation of life."
However, she actively believes in love as among the most important things in life (along with playfulness, wonder, and curiosity), in the mutual and interwoven becoming of all things, in an open future, and in a lure toward well-being within each human heart. She has an open and relational worldview, but not an open and relational belief in God. As she puts it, "I have a worldview but not a god-view."
Helen is not an isolationist. Sometimes she speaks of the inner lure as her inner teacher, and adds that she becomes aware of it through the inspiration of nature, music, and friendships. For her, this lure does not come from a separative divine being; it comes from the universe itself, the widest context in which human life unfolds. "The inner teacher is how the universe finds me," she says. "But it always finds me through others."
When asked if this living universe is itself the cosmic friend, she responds, 'No, it is not a person. You cannot pray to it or be consoled by it. It has to do with the energy of love, but it is not a separate lover.'
When asked why she doesn't identify as agnostic, she replies, 'Because it is important to me to reject the idea of a cosmic friend. It seems implausible and I want to take responsibility for my life.' Agnosticism seems to her too wishy-washy. "My atheism is an affirmation of life and its value."
When asked why she doesn't call herself a panentheist, she says: "Most panentheists I know are trying to sneak God back into the picture, and I really don't want to do that. I don't mind if they do, but I myself just want to talk about the universe and compassion and interconnectedness. I am an open and relational atheist."
As a process theologian myself, I remind her of the twenty key ideas in process thought (see below), only two of which concern God. She playfully says: "I believe in eighteen of them, but not the last two. I guess I'm a process atheist, too."
Some process theologians, following Whitehead, understand God as the repository and ground of ideals such as truth, goodness, and beauty. When we are inwardly beckoned to seek the truth, to do the good, and to love beauty, they say, we are experiencing God, however named. Helen disagrees. She believes that such ideals emerge from the evolving universe itself, as keys to survival and flourishing. They are worthy ideals, but they are not "grounded" in God. "We can affirm them all," she says, "without adding a personal God to the picture."
"The heart of the matter," she says, "is the value of life in itself and for itself. There is no need to add one more being, a divine being, to the story. My atheism is rooted in what process theologians call 'the intrinsic value of life.' Isn't that the phrase they use? Animals have intrinsic value, plants have intrinsic value, mountains and rivers have such value, and we humans have such value. We don't need to love ourselves and the world because God wants us to. We can love ourselves and the world because we are all alive and it's all kind of beautiful. My atheism is an affirmation of life."
Helen's Letter to her Mom
Dear Mom,
I hope this letter finds you well. Recently, during a conversation with a friend, I shared something personal that I feel I should also address with you. I mentioned that I identify as an atheist, and I worry that this might cause you some concern or discomfort. Your faith has always been an integral part of your life, and I want you to know that my beliefs, or lack thereof, do not diminish my love and respect for you or Dad, nor do they invalidate the significance of your faith in any way.
My journey towards atheism has been a deeply personal one, shaped by my own experiences and contemplation. It's important for me to clarify that my disbelief in a personal deity does not equate to a lack of spirituality or reverence for the wonders of existence. Like you, I find profound beauty and meaning in the world around us—in nature, in the bonds we share with loved ones, in the arts, and in acts of kindness and compassion. You could say I subscribe to a philosophy centered on kindness and beauty, viewing them as guiding principles that enrich my life and foster a sense of connection to something larger than myself, even if I don't attribute these phenomena to a divine entity.
While I don't adhere to the concept of a traditional god, I still hold firm beliefs in the interconnectedness of all things, in the power of love and compassion, and in the pursuit of justice. I derive solace from the notion that our actions have a ripple effect, shaping the world around us in ways that may transcend our immediate understanding. These beliefs serve as moral compass points, guiding me in my quest to be a better person, to cultivate understanding and empathy, and to positively impact the lives of others. I hope you can appreciate that my atheism is not a rejection of morality or purpose but rather a different approach to finding meaning and fulfillment in the awe-inspiring complexity of our shared reality.
I'm aware of the theological perspective you and Dad embrace, particularly the tenets of Open and Relational Theology, which posit a God characterized by boundless love and a divine invitation towards kindness and beauty. While I deeply respect your beliefs, I find my own sense of solace and inspiration in the inherent goodness and allure of the universe itself, rather than in a guiding deity. However, our differing perspectives need not drive a wedge between us; rather, they offer an opportunity for mutual understanding and acceptance.
Mom, I want you to know that I hold immense respect and admiration for you and Dad. The love and guidance you've provided have shaped me in countless ways, and I continue to learn from your wisdom every day. I hope that you can accept my atheism just as I accept your theism, recognizing that our differences do not diminish the bond we share as mother and daughter.
With all my love and appreciation,
Helen
I hope this letter finds you well. Recently, during a conversation with a friend, I shared something personal that I feel I should also address with you. I mentioned that I identify as an atheist, and I worry that this might cause you some concern or discomfort. Your faith has always been an integral part of your life, and I want you to know that my beliefs, or lack thereof, do not diminish my love and respect for you or Dad, nor do they invalidate the significance of your faith in any way.
My journey towards atheism has been a deeply personal one, shaped by my own experiences and contemplation. It's important for me to clarify that my disbelief in a personal deity does not equate to a lack of spirituality or reverence for the wonders of existence. Like you, I find profound beauty and meaning in the world around us—in nature, in the bonds we share with loved ones, in the arts, and in acts of kindness and compassion. You could say I subscribe to a philosophy centered on kindness and beauty, viewing them as guiding principles that enrich my life and foster a sense of connection to something larger than myself, even if I don't attribute these phenomena to a divine entity.
While I don't adhere to the concept of a traditional god, I still hold firm beliefs in the interconnectedness of all things, in the power of love and compassion, and in the pursuit of justice. I derive solace from the notion that our actions have a ripple effect, shaping the world around us in ways that may transcend our immediate understanding. These beliefs serve as moral compass points, guiding me in my quest to be a better person, to cultivate understanding and empathy, and to positively impact the lives of others. I hope you can appreciate that my atheism is not a rejection of morality or purpose but rather a different approach to finding meaning and fulfillment in the awe-inspiring complexity of our shared reality.
I'm aware of the theological perspective you and Dad embrace, particularly the tenets of Open and Relational Theology, which posit a God characterized by boundless love and a divine invitation towards kindness and beauty. While I deeply respect your beliefs, I find my own sense of solace and inspiration in the inherent goodness and allure of the universe itself, rather than in a guiding deity. However, our differing perspectives need not drive a wedge between us; rather, they offer an opportunity for mutual understanding and acceptance.
Mom, I want you to know that I hold immense respect and admiration for you and Dad. The love and guidance you've provided have shaped me in countless ways, and I continue to learn from your wisdom every day. I hope that you can accept my atheism just as I accept your theism, recognizing that our differences do not diminish the bond we share as mother and daughter.
With all my love and appreciation,
Helen
Response from Helen's Mom
Dear Helen,
I get it. It's true that your dad and I identify as open and relational theists. We don't envision a tyrant in the sky; we never have. But we believe in an all-loving God who is affected by everything that happens, who never abandons us, and who cannot control every aspect of existence, but is a guiding force towards goodness, truth, and beauty within each of us.
I see that divine essence within you: in your honesty, your appreciation for beauty, your compassion, and your love for me. I suspect you see it too. You possess an inner moral compass, and beyond that, an inner spiritual compass. I understand that you don't perceive a personal or cosmic self behind this guiding force. An inner guide? Yes. But not an external source of comfort, except for what you receive from others and from nature. To this, I say: So be it!
In my opinion, are an open and relational atheist. You're not reacting to images of a tyrannical god; as are so many in the open and relational community. That god never had a place in our home. But you're responding to the concept of a cosmic friend beyond the universe. It seems implausible to you and maybe even a little silly.
But you accept us! Though we may hold differing beliefs on this matter, that's OK, And who's to say you're not right? The cosmic friend I believe resides within you is far more concerned with the kindness in your heart than with your beliefs regarding their existence.
Helen, I love you so much. Is it alright if I tell my friends you are an an open and relational atheist? I hope you can accept me as an open and relational theist. Deep down, we both understand that love is what truly matters.
With all my love,
Mom
I get it. It's true that your dad and I identify as open and relational theists. We don't envision a tyrant in the sky; we never have. But we believe in an all-loving God who is affected by everything that happens, who never abandons us, and who cannot control every aspect of existence, but is a guiding force towards goodness, truth, and beauty within each of us.
I see that divine essence within you: in your honesty, your appreciation for beauty, your compassion, and your love for me. I suspect you see it too. You possess an inner moral compass, and beyond that, an inner spiritual compass. I understand that you don't perceive a personal or cosmic self behind this guiding force. An inner guide? Yes. But not an external source of comfort, except for what you receive from others and from nature. To this, I say: So be it!
In my opinion, are an open and relational atheist. You're not reacting to images of a tyrannical god; as are so many in the open and relational community. That god never had a place in our home. But you're responding to the concept of a cosmic friend beyond the universe. It seems implausible to you and maybe even a little silly.
But you accept us! Though we may hold differing beliefs on this matter, that's OK, And who's to say you're not right? The cosmic friend I believe resides within you is far more concerned with the kindness in your heart than with your beliefs regarding their existence.
Helen, I love you so much. Is it alright if I tell my friends you are an an open and relational atheist? I hope you can accept me as an open and relational theist. Deep down, we both understand that love is what truly matters.
With all my love,
Mom
Is God the Living Whole
of the Universe?
As I read the correspondence between Helen and her mother, I realize that some in the open and relational community, most notably those influenced by process philosophy and theology, will argue that philosophically, the difference between Helen and her mother is not as stark as some might suggest. This is because in process theology, "God" is not conceived as a cosmic friend outside the universe, as Helen describes it, but rather as the living unity of the universe itself. This unity is understood as a life in whose presence the universe unfolds. Understood in this manner, the cosmic friend and the universe as a living unity are identical. The lure of the inner teacher is the lure of God.
However, this approach to bridging the gap overlooks what is most crucial. It is not that Helen should be persuaded to relinquish her atheism, but rather that she should remain true to her experiences with a loving, wonder-filled heart. From the perspective of process theology, the primary concern of God is not to be "believed in," but rather that the "will of God be done on earth as it is in heaven." This implies that the focus should be on fostering kindness and beauty, irrespective of the belief systems that facilitate such outcomes.
- Jay McDaniel
As I read the correspondence between Helen and her mother, I realize that some in the open and relational community, most notably those influenced by process philosophy and theology, will argue that philosophically, the difference between Helen and her mother is not as stark as some might suggest. This is because in process theology, "God" is not conceived as a cosmic friend outside the universe, as Helen describes it, but rather as the living unity of the universe itself. This unity is understood as a life in whose presence the universe unfolds. Understood in this manner, the cosmic friend and the universe as a living unity are identical. The lure of the inner teacher is the lure of God.
However, this approach to bridging the gap overlooks what is most crucial. It is not that Helen should be persuaded to relinquish her atheism, but rather that she should remain true to her experiences with a loving, wonder-filled heart. From the perspective of process theology, the primary concern of God is not to be "believed in," but rather that the "will of God be done on earth as it is in heaven." This implies that the focus should be on fostering kindness and beauty, irrespective of the belief systems that facilitate such outcomes.
- Jay McDaniel
The Religion of Kindness and Beauty Jay McDaniel (P&F Twin Cities Presentation) by Jared Morningstar
An Ecumenical Spirituality
available to atheists, theists,
and all in-between
from the Cobb Institute
Our understanding of spirituality and the arts includes the following principles:
- All living beings are subjects of their own lives, with intrinsic value.
- We are relational beings, and compassion is an expression of that knowledge.
- We are in search of meaning about our becoming and the world’s becoming.
- No single faith community or wisdom tradition provides an absolute understanding of truth, or exhaustive guidance toward goodness, or exclusive access to beauty.
- There are diverse possibilities for embodied wisdom and emotional intelligence.
- We honor and value the multiplicity of spirituality expressed throughout the world.
- We strive to recognize and appreciate beauty in its novelty and diverse manifestations.
- Creativity occurs in a variety of forms.
- Nature is alive, and we are interwoven with it in a shared fabric of reality.
- We seek the integration of many forms of rich experience: attention, compassion, faith, forgiveness, hospitality, imagination, listening, meaning-making, openness, peace, playfulness, silence, wonder, and a zest for life.
In a process-relational perspective, spirituality is how we are inwardly animated, enlivened, nourished by life-giving forms of experience and ways of living in the world.
Alfred North Whitehead speaks of these qualities of felt beauty: here understood as satisfying forms of harmony and intensity in our relations with other people, the natural world, the heavens, and ourselves. In The Liberation of Life: From Cell to Community, John Cobb, speaks of them as forms of “richness of experience.” Spirituality, then, is the seeking and sustaining of rich experience in community with others and also, as Whitehead emphasized, the solitariness of the heart.
The Cobb Institute affirms and encourages the integration of many forms of rich experience: attention, compassion, faith, forgiveness, hospitality, imagination, listening, meaning-making, openness, peace, playfulness, silence, wonder, and a zest for life, for example. These experiences are available to people of all ages and faiths, relative to the circumstances of their lives. The experiences can be understood and interpreted through many different intellectual lenses, including process philosophy and the cosmology of Whitehead, who, in Process and Reality and other writings, offers a philosophy of experience conducive to their appreciation.
The varieties of rich experience can be fostered and enacted through many different spiritual activities, including rituals, gatherings, and collective actions aimed at supporting local communities that are creative, compassionate, participatory, inclusive, humane to animals, good for the earth, and joyful, with no one left behind. Such communities are the building blocks of ecological civilization. It is our belief that an integral spirituality can provide the nourishment that makes possible and sustains such civilization.