What have you changed your theology on?

What I’ve had to rethink the most—and what’s given me a lot of angst in the process—has been the role of facts, reason, science, evidence, learning, academia and the like. This is something that I’ve ended up rethinking twice.

The other Christians who I know fall into a pretty wide spectrum. Some of them are well educated and responsible, but others at the other end of the scale are thoroughly anti-intellectual. Some of them take the line that facts are of the devil, that reason is the enemy of faith, that demanding evidence is unbelief, that “secular science” is not to be trusted, that becoming like little children means embracing wilful ignorance, that exams and professional qualifications are sinful and selfish ambition, and that thinking too much stops you from being able to hear God.

After I left university, it was the anti-intellectuals who influenced me the most. This was largely because I’d had a pretty rough time of it as a student: I was in poor physical and mental health for much of my second year and I ended up not doing nearly as well as I had in my first year as a result. When I graduated, I was exhausted, depressed and burnt out, and after a couple of years not having a clue what I was going to do, I ended up working for my father supporting him in his Bible teaching ministry. It was a wonderful, restorative and healing time, but all the struggles I’d had at university left me prey to every anti-intellectual attitude that was knocking around in the church. By the time I reached my late twenties there even came a point at which I started to feel ashamed of my degree in Natural Sciences from Cambridge University.

Then about six weeks after I turned thirty, my father died of cancer.

Since I had been working for him for the best part of a decade, I now had to figure out what I was going to do with my life and my career. It was at this point that Reality hit me. Having bought into all the anti-intellectualism, I had failed to develop any marketable skills, and in fact some of the anti-intellectual attitudes that I’d adopted were even stopping me from functioning properly in the workplace. Having been commended as a teenager at school for setting myself high standards, I’d now come to a place where I was viewing the high standards for which I had once been commended as sinful.

I ended up spending the next several years having to deconstruct all these anti-intellectual attitudes just to be able to function properly in the workplace and start climbing the career ladder above a minimum wage role. It was a very, very painful process because I kept wondering if I was sinning by doing so. I remember when I first heard about the SMART criteria—the idea that you could and should expect goals and critique to be specific, measurable, achievable, relevant and time-bound was pure revelation, and it made so much sense on a practical level, but at the same time there was something in me that made me wonder if I was tasting the forbidden fruit by thinking so.

As I’ve read the Bible in the years since though—especially Proverbs—I’ve come to realise that setting high standards, thinking clearly, demanding evidence and rigour and all the rest of it, are actually Biblical principles. People who view 1 Corinthians 1 as an anti-intellectual manifesto are misunderstanding and misrepresenting it, and people who dumb things down in the name of “becoming like little children” are not doing what Jesus demanded—on the contrary, they are glorifying wilful ignorance. And if you’re an intellectually-minded type who can’t stop thinking and trying to work everything out, if God wants to speak to you, surely He can use your intellect in order to do so if He really wants to?

That’s why I can get so snarky with bad arguments and falsehoods. When I confront young earthism, it’s not the idea of the earth being six thousand years old itself that gets up my nose; it’s the idea that it’s acceptable or even expected to fudge measurements, cut corners, quote mine, lower your standards or get sloppy and indisciplined in the name of “making science fit Scripture” in order to justify it. My challenge to young earthists is not to stop claiming that the earth is young, but to clean up their act, justify their approach to measurement and mathematics, and start applying the same standards of technical rigour and quality control as everybody else. Because anything that fosters irresponsible, dishonest or denialist attitudes to science, evidence, reason or critical thinking is ultimately going to undermine your ability to do your job, progress in your career, and keep your loved ones safe.

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Phew. God was gracious to me in my journey from YEC through OEC to ‘EP’ (not Evangelical Presbyterian ; - ) in that I did not have to endure any trauma in that respect. Even when I explained it to my wife it was painless – I would have loved to have discussed it with her late father, an intelligent and godly man.

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I’ve been spending some time with Wendy Widder’s commentary on Daniel and it looks like it’ll be one of the few books I finish reading this year. It’s been an educational experience for me and one thing that has changed for me theologically is that I can still appreciate apocalyptic literature even if it isn’t exactly specific.

I think we have to first off acknowledge that our peers and influential people form the theology that influences our lives. When we mature spiritually, we tend to expand our perspectives and see things differently. In my case, I felt that I was called to nursing and changed my profession at thirty-eight, which brought many new insights, especially because I was primarily in geriatric care, and we had at least ten deaths a year, sometimes more, and many patients that were very sick for a long time.

It meant that I had to incorporate these experiences into my faith, cope with the increase in empathy, and make ethical decisions with patients and family members, who often needed guidance. I was also working in a Catholic environment, which was different to the protestant church I came from, but my approach was welcomed by the priests, and our talks made sense. I widened my theological perspective and held devotional talks for staff together with a monk, who had a refreshing attitude.

I came to realise that there was a lot more going on in the New Testament texts I had been reading than I had appreciated, and even more in the Old Testament. The friendship with a philologist also shaped the way I looked at the Bible and probably of great importance, I started reading most of the books by Karen Armstrong but also people like Thomas Merton, Laurence Freeman, Thomas Moore, and Anthony de Mello – a large diversity, but with a monastic leaning. Of course, Karen Armstrong and Thomas Moore were no longer monastics, and held a critical light up to the idea of monasticism, but there were aspects that became important.

The historical importance of Constantine and his influence on the canon of the Bible, and the way the church dealt with dissenters, despite Jesus, strictly speaking, being a dissenter, made me “sober up” on the validity of what we had assumed about the Bible. A lecture by Pierre Grimes, showing that the Gospel of Mark followed the classical structure of a Greek tragedy was a new revelation. And if that were not enough, finding that the Old Testament had gone through several thorough phases of redaction, and collated many accounts to be found in surrounding cultures, gave me a new understanding of divine inspiration.

As I have mentioned elsewhere, a conviction finally grew in me, when together with a friend in Florida, we came to the conclusion, that Jesus was a non-dualist in the tradition of the prophets, many of the teachings of Jesus took on a new life, and the Oneness of God was revived in a way that we hadn’t expected. But this also has an effect on the exclusivity of Christianity, but not on the primacy of Jesus as the Christ in the occident. I propose that the orient has a related but different cultural heritage.

So you can see, an enormous amount changed theologically within the last forty years.

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I became a preterist. The “great tribulation” is past, not future. There are no modern “signs” that tell us that Jesus is coming back “any day now.”

I’m only a partial preterist, yet I would heartily agree. Personally, I think the best we can get to is saying “Jesus might come back in my lifetime.”

Would you say that a future return of Jesus is something we look for with hope, or would you consider this already fulfilled? Just curious :slight_smile:

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This is a great thread, with some great answers already. Here are three that were particularly impactful for me.

  • Ardent Arminian → Confessionally Reformed
  • Hardest of hardline YECs → Evolutionary Creationist
  • disembodied heaven → embodied New Creation
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38 posts were split to a new topic: When will Jesus Return?

If the OP implies some sort of U-turn or dramatic change, I would have difficulty offering an example. However, I would say that my Theology is permanently adjusting and changing (I might even say evolving but that might be ironic)

Richard

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As we grow, we learn new information and that changes our understanding of the world. Growing as a believer, on the Way, is also a learning process. As we learn more, that changes our theological interpretations. The core of faith may stay the same but in less influential matters the interpretations change. That is at least my experience.

As a ‘baby’ in faith, I accepted anything told convincingly about the correct interpretation of the world and the Bible (or the interpretation that you should just believe what has been written, not interpret :innocent: :roll_eyes:). When I got more information, I realized that everything told by honest believers was not the truth. That made me reject YEC teachings and some other interpretations. When I started to learn a bit more about the biblical sciptures and interpretations, that changed my theology even more. So, very many details in my theology has changed.

I guess a radical change happened when I surrendered to Lord Jesus (‘became a believer’, as some say). That changed my whole worldview and was the start of a new theology.

Being filled with the Holy Spirit was a second life-changing event. After that, the biblical scriptures became alive and I believe He has given me understanding of some, mostly minor open theological questions even directly, while studying the scriptures or praying.

A third major change happened after debating about matters related to baptism with some other believers. After lots of reading, thinking and prayer, I realized that they were more correct than me. It was a very difficult process for me but finally I was baptized and left the church where I had lived in from my birth (Lutheran).

I could list many details where my theology has changed or is under construction. Matters like ‘soul’, ‘hell’, events at the return of Jesus.
One of the latest changes in the way how I interpret biblical scriptures has come through understanding more of the depths related to the expression ‘in Christ’, used a lot by Paul. Even the view to how our salvation is related to the death and resurrection of Jesus changed.

One positive change has happened in my attitudes towards other believers. At the start, I saw all Catholic, Orthodox and members of many other denominations as not truly believers, people that needed to be evangelized, that needed to repent and be born again to be saved. Now I understand better that all believers in different denominations are brothers and sisters, and that believers may have rational reasons to interpret biblical scriptures in another way than I am used to interpret.

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These days the list keeps getting bigger and bigger…

The first big trigger was probably hearing Francis Collins on NPR and realizing that believing in evolution was actually okay for a Christian to do. After that, all bets were off! I stopped feeling scared about probing my long-held beliefs that I gained from growing up in fundamental Christianity. Previously, the biggest thing I changed my mind on was probably drinking alcohol but that was a vague issue with most people I knew in my age range. But it came crashing down when I met someone who was telling me about a powerful experience he had with Christ and the whole time he was drinking a 40 oz. These little moments of people just breaking my mind and me realizing that what the last generation had taught me wasn’t actually something I cared to hold onto.

These days I’m affirming gay people and questioning the existence of hell like it’s ain’t nothin’! :slight_smile:

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The book “Torn” by Justin Lee is pretty good. It’s mostly a sort of autobiographical journey but towards the end a handful of verses are touched on for a theological argument.

For hell, I really enjoy the book “ the fire that consumes” by Edward Fudge and the podcast series with over 400 hours of debates and discussions on hell called “Rethinking Hell” hosted primarily by Chris Date.

Quite a journey!

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I’ve come to a much more informed understanding of Christian doctrine over the past 50 years, as a result of doing various courses and studying church history and the history of how various doctrines came about. One subject I’ve changed my mind on is Original Sin (on which I have previously contributed to biologos). Previously I accepted the traditional Augustinian idea that we “inherit” the sin of our first parents, held by the Western (but not Eastern) church for centuries. I now interpret “original sin” to mean the innate tendency of all people, and indeed all living things, to “look after number one” (as the saying goes) while being aware that this can cause harm to others.
There are various implications of this, for example the idea that baptism “washes away” our individual “original sin” goes out of the window (which doesn’t deny the importance of baptism).

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As regards the question of the authority of the Bible, it’s important to bear in mind that for a long time in the early church the New Testament did not exist, they relied on oral memory and the teaching of St. Paul and others. It was several centuries until the canon was finally determined in full. We also need to understand that the Bible is not simply a record of historical events like a modern history book. So biblical literalism, or fundamentalism, is not the right approach.

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This isn’t a sudden or dramatic change for me I don’t think - but more one that has grown on me over the years to where I hold it (and aspire to hold it) much more intensely now than I did:

and that is: the primacy of Love over everything else - and that being the key to knowing the God revealed by and in Christ. Not too many years ago I would have been much more shrill about my theologies, my understandings, so many other potentially good things on the list below - many of which are no doubt good and necessary in their proper place. And that place is always under the umbrella of and at the pleasure of Love. Never vice versa. Epistles and apostles situate all those things underneath Love. They rarely (never?) have love playing second fiddle to any of those other things. It’s the one of the few things I still tend to be shrill about. Or not … because shouting at others often isn’t a loving way to treat them! But when it is … then may I not hold back.

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That’s interesting about your changing view on original sin. I come from a Calvinist background and never had a reason to think twice about it. And then a few years ago I got interested in Tremper Longman’s Confronting OT Controversies, and saw that Augustine held the doctrine due to a misinterpreted Bible really through no fault of his own. Kind of ironic when it’s put that way.

However, there’s another irony in that Augustine may have been the first thinker to consider the problem of other minds, which is still a real problem in philosophy, even for the classical apologist. And I think that’s a real indicator of our fallen nature.

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You have to smile at the irony

Welcome

Richard

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Although I grew up a Christian, the epistles of John probably did more than anything else to convince me I had never been truly born again.

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Which is ironically :wink: evidence of being born again

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