Redemption verses Creation Theology

INTRODUCTION

As the dominant discourse within Christianity, Redemption Theology creates a great divide across humanity between those who are in and those who are out. This is so because the allegorical story of Adam and Eve which is synthesised in the Old Testament book of Genesis and which introduces and conflates the ideas of sin and death is a product of its time and place;  that is, of the several hundred years before the birth of Jesus even while embodying earlier traditions of a particular geographically and culturally-definable people.  This short paper reflects on the larger time scales of human, planetary and cosmic evolution to offer a complementary theology that is inclusive of all time, all life, all people, and out of which emerges a richer understanding of Jesus Christ as the universal redeemer. This I term ‘Creation Theology’.

THE DISTINCTION

Redemption theology developed in the world of flat earth and limited history. Creation theology has developed in the world of evolutionary history, quantum theory, cosmic exploration, secularism and humanism, the digital revolution and Artificial Intelligence.

Like Redemption, Creation theology begins with scripture. It takes its meaning from the following:

In the beginning was the Word, and the Word was with God, and the Word was God….  All things were made through him, and without him nothing was made that was made. John 1:1-3

In him was life and the life was the light of men. And the light shines in the darkness and the darkness has not overcome it. John 1:4-5

In Creation theology the pertinent words from John’s beginning are, ‘all things were made through him.’  The “Word” describes the indescribable reality – the omnipresent, omnipotent and omniscient originator -  which is at least the source of energy for the corresponding, in the modern mind to the ‘Big Bang theory’ wherein the pattern or template for creation is cognate with ‘life and light’. The implication of this description is that the Word is the ultimate driver of all creation from the beginning until the present day and promises to be for all eternity. In other words, In Him we live and move and have our being ( Acts. 17: 28).

EVOLUTION OF THE CREATOR’S RELATIONSHIP TO THE CREATION

This concept of evolution implies the materialisation of energy initially into minimally sized particles and eventually into the stars and galaxies. It speaks of a Creator God who humbles himself and forgoes, even forfeits His power in order to free the Creation – eventually people included - to choose to know Him. This is in the spirit of Paul’s reference to Jesus in Philippians 2:5 –11 who ‘humbled himself in the form of a slave’. For approximately 8 billion years, the nascent potential within the basic forms of energy moves creation to the point of forming the first signs of life. This is the same energy that is interpreted out of the Word of John chapter 1.  Gradually over the next two/four billion years evolves the story of human life.

Within the story of advanced humanity many questions arise regarding the development of intelligence, emotions, imagination, intuition, consciousness and morality. More particularly, we discern the contraposition of love, altruism and empathy on the one side, and on the other self-interest, narcissism and wilfulness, these latter all coming under the category of sin.  I speculate that the apparent inevitability of sin in a world of free-will finds its parallel in the physical world in the playing-out of the second law of thermo-dynamics. This describes the ultimately unstoppable degradation of energy in all actions such that the whole Cosmos will ultimately cease to ‘live’ unless the Creator God intervenes. Similarly, the break-down of the physical creation leads to the breakdown of personality and character. It mounts up to what we have call sin. This is potentially a terminal condition for humanity unless the Creator God intercedes.

We humans are complex figures and have developed our explanations to try to explain the origin of sin, from culture to culture, religion to religion and national traditions. Amongst other things the lead thinkers attempt to make sense of the story of the Word. Creation theology is describing this story of the Word as the driving energy, stage by stage, within the new forms of creation. Jesus said, “I and the father are one.” He could also have said, “I and the creation are one.” Likewise, we therefore could say along with the whole creation, “I and the Word are one”. In this theology, I attempt to reconcile the scientifically-literate, post-secular but largely agnostic 21^st century mind with the most basic scriptural truths that give us cause to believe that the sin was always inevitable and that the Creator God has, and does, intercede in moderating its effects on those who receive him.

REDEMPTION THEOLOGY

Redemption theology was created in a time of limited history and knowledge of the cosmos which was perceived to be a three-tiered universe consisting of heaven, purgatory and earth. The scriptures describe Jesus’ virgin birth as a mystery of sudden appearance with no inherited history. His last appearance describes his ascendence into heaven by being elevated into the sky and beyond the clouds and out of sight. His birth, life, death and resurrection had a particular purpose – to do away with human sin. The process of this removal of sin is variously and speculatively described.

Sin [and death] is described as commencing from the beginning of history. The mythic story of Adam and Eve in Genesis has an imaginary time line of six thousand years. It is the story of disobedience and begins the story of Original Sin. Sin breaks the connection between humans and God. The coming of Jesus is described as being for the purpose of reconnecting humans with God. The process of reconnection is termed Atonement, meaning ‘at-one-ment’, the bringing-back together. This process considers judgement and resurrection as fundamental to the act of salvation. Theologians in different periods of time have described this process in several different ways all of which are attempts to describe how Jesus endeavoured to bring about the necessary change in humanity’s relationship with God.

Four main methods have presented themselves down the ages.

1) The exemplar theory. This was describing Christ as the extreme example of suffering.  He displayed the extreme gift of love for his people despite his extreme suffering.

2) The dramatic theory. The argument that Christ fought with the devil and defeated him once and for all by paying a ransom to him, by giving in to death, on behalf of all people. All people now share the blessed gifts of that hard fought victory by Christ.

3) The Judicial theory. Rather than paying a ransom to the devil, as in the dramatic theory, Jesus payed a ransom to God on behalf of humanity who had enraged God by sinning against him.

4) The sacrificial theory. This is based on Paul’s argument from Hebrews. It argues that in line with the temple practice a lamb was offered on behalf of people for the forgiveness of sin. This theory argues that Jesus who is a human offers himself, therefore, for all people.

WHERE REDEMPTION THEOLOGY FALLS SHORT                 

The uncompromising conditions of Redemption Theology say that by faith alone you are saved by grace. Once you are converted you have received a guaranteed pass into heaven. Without being saved you forfeit entry to heaven. This creates the divide across humanity mentioned earlier: those who are in and those who are out. It is assumed that only Christian converts were to be saved. In our changed history of 14 billion years, there are 8.3 billion people, of whom approximately 2.6 are Christians. That leaves over  2/3 of the world’s population out. This raises many questions about the moral validity of this interpretation. We have totally changed the contextual understanding of creation, from a mythic understanding to a scientific understanding.  What it should say is that creation theology comes first, for without creation there cannot be any salvation. This leaves the challenge of interpretation of Jesus life on a different plane.

Making an argument for these two interpretations in the midst of several other religious versions - Hinduism, Buddhism, Confucianism, Deism, Theism, Islam, etc. including the scientific explanation of evolution and its common interpretation of atheism - requires pushing bounds of knowledge into the realm of speculation. Creation theology closely aligns itself with evolution and follows its story from beginning until the present day, and beyond.  Redemption theology pushes speculation even further having been established in the mythic non-cosmic world and brief time span of 6 thousand plus years. The virgin birth, the crucifixion, resurrection and ascension have required highly speculative explanations. Creation theology is also speculative, for all religion is, and speculation in itself is not wrong, for it uses all realms of the Brain.

INTEGRATION SOLUTION

Maybe the two theologies can be integrated?

Given that faith requires speculation well beyond merely the scientific solution, it is reasonable to explore speculation in the integrating process. The story must begin with creation, for theology must describe context. Creation comes first for there is no redemption if there is no creation.

The essential story from creation is that the Word, ultimately being the story of Jesus, has a very long heritage to draw upon. His story is deeply embedded in the entire story of creation. He did not come from heaven outside the story of creation. Therefore, he and we owe our story to history and his is the story of all humanity. The reverse is true. Ours is also the story of Jesus who is the driver and guide of creation.

He is so far in advance that he has broken through all the limits of the common human being and acquired the title of the Cosmic Christ. This path of destiny does not only apply to Christians, but to all humanity. We are all Christ figures, even if still very much on the journey. There are many saints and sages from all religions that are journeying this pathway. They are pursing the same journey, albeit at various states of progress. We all celebrate we have someone to follow who leads us with wisdom. It may be by different names but certainly of wisdom.

This is the story of Creation theology. What of Redemption theology?

Redemption theology can make sense if it fits within the context of creation. It has to be accomplishing a purpose for all creation. It is highly speculative for it has not been based on any facts from science. This is not wrong in itself but it has led to various explanations that have been described earlier in this paper. Perhaps these are legitimate. Maybe a time of revelation awaits the theologian recipient. The depth of mind is great so maybe revelation is a legitimate way of learning how redemption took place. One has to accept it on faith. On the other hand, creation theology beckons us to also use our mind. Essentially it says that all people are the same, whatever tradition they come from. They all have wise leaders. In this globalising world the picture of one humanity has changed dramatically. The greatest speculation of Creation theory is the reference to John 1 and the identification of the ‘Word’ with Jesus.  And it makes the greatest sense where the science world remains silent on a difficult to answer question – the beginning of time itself. No alternative has been offered. This form of universalism suggests atonement needs to be reviewed.

CONCLUSION

To conclude, Creation theology and Redemption theology, when integrated, provide a comprehensive analysis of the human journey. It is speculative for it does go beyond the bounds of science, but legitimate for the human mind is multi-structured. It reaches far beyond the strict rules of scientific method. But it must include the scientific structure, the purely biblical perspective is not adequate. It must include the broad range of the mind’s capacity.

When integrating Creation and Redemptive theology it applies to all people equally. We all share in the heritage of Jesus equally whether known by that name or not. The crucifixion and resurrection apply equally to all people whether understood or not.