By Peter Hodgson
During this incisive paintings, extraordinary theologian Peter Hodgson displays at the precarious but important function of theology this day and its approximately misplaced and infrequently discredited culture of liberal concept, particularly liberal theology. Liberal theology has been the most thread of Christian pondering during the last two hundred years, however it threatens to be obscured by means of a emerging tide of conservative or even fundamentalist Christianity, at the one hand, and a mundane materialism, at the different. Hodgson's sure-footed paintings deals a manner of seeing our non secular and political occasions jointly. He demands liberal theology to reinvent itself and to meet its an important historic roles as a mediator among Christian dedication and the cultural state of affairs and as a serious lens during which to retrieve and reconstrue key Christian doctrines. the center or root of Christian dedication, Hodgson reveals, lies in its radical imaginative and prescient of freedom - God's, nature's, and our personal. after all, Hodgson's notion embraces not just theology yet Christianity itself and its relevance to contemporary so much urgent difficulties.
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Additional resources for Liberal Theology: A Radical Vision
As spirit God is both substance and subject, power and person, life and mind, essence and existence. The abiding unity that forms God's infinite subjectivity does not dissolve differentia into sameness but holds them in a play of productive relationships, as symbolized by the play of the trinitarian persons. 17 What makes God's spirit absolute and infinite is that all of its relationships occur within a divinely engendered community of recognition. The other that it absolves or releases does not become something beyond the range of absolute spirit, so to speak, such that it would delimit the absolute and render it finite.
The Spirit comes into being through the pouring out of God in the world. The ancient biblical metaphor of "pour- 39 40 Liberal Theology ing" accords nicely with the idea of God as becoming in relation to the world. The appropriate trinitarian formula is God-World-Spirit, or God as World-Spirit, or God-in-Christ-in-the-World-as-Spirit. The Spirit proceeds from the emerging love between God and the world, and the Spirit becomes the power of reconciling freedom in this differentiated love. Spirit is generated in the process of pouring; it does not preexist the pouring as prepackaged power.
11 At the same time, Hegel has little interest in the details of doctrinal history, and his construal of the Christian idea reflects an eclectic appropriation of the tradition, orthodox and heterodox. 12 While the Gnostic worldview with its metaphysical dualism and antipathy toward the natural world is fundamentally antithetical to Hegel, it is true, as Cyril O'Regan points out, that the Hegelian metanarrative reflects the influence of a Gnostic-mystical, as opposed to a Jewish, form of apocalyptic in that the various phases of divine manifestation are constitutive of divine identity and personhood.