My initial confusion about “To Work and to Love” is in response to Soelle’s “If” scenarios. I don’t completely understand the theological perspectives that she is critiquing. Therefore many of my critique statements may reflect my lack of knowledge about the traditional Christian theology versus those offered by the theology of progression.
It seems that Soelle’s main points of disdain evolve from the manner in which she interprets the traditional views and how she defines the main elements of creation theology. Many of the literal definitions she uses in her work seem to dismiss aspects of the traditional theology and offer support to process theology. The limitations she places on her definitions of God and faith narrow otherwise broad philosophical planes in a manner that seems to naturally support process theology as a viable alternative to the traditional views. Process theology places greater emphasis on the necessity to perpetuate a conversation between man and God thus causing progression toward an intimate relationship between man and his maker.
Both theologies provided me with a broader understanding about how many Christians view man’s relationship to and with God. However, I feel that my personal relationship with God is not defined within the parameters of either pool of thought. Perhaps, the possible definitions are as boundless and unique as the individual relationships we all have with our Maker?
The roles of God:
One interesting aspect that Soelle argues is that under the premise of traditional theology, it is nearly impossible to be abundantly thankful and joyous about our creation (pg. 23). Her reasoning centers on the literal definitions she has chosen to describe God as our maker. Soelle explains that the traditional view suggests that God, as man’s maker, allows for a natural segregation or spiritual gap between the shared bond of the Maker and the Made. Within her description, she determines the distance to be impassable between God and Man because man is nothing more than an object of God's affection; much like a prized vase would be to the human who created it. And, if mankind is forever separated from God, then a theology of work would be a fruitless pursuit.
I understood this to mean that God’s model of work which could motivate man to work, is ultimately meaningless because there is no possible circumstance in which man can overcome the class-like separation between the two beings.
Soelle then changes the definition of God as maker to God as Lord and makes an equally relevant argument in favor of process theology.
Soelle offers an alternative view which allows this gap to be slightly less overwhelming by acknowledging that man can build a relationship with his maker by the redefining of God, not only as man’s maker but also as his Lord. God as Lord offers man a model for earthly behavior because man becomes a product of His work (pg.26). When God is defined as Lord, our survival is contingent upon how we work to show our love for Him in the manner that He shows his love and affection for all that He created on Earth. Therefore, we should create and work in the productive manner He did for us and share the reciprocal rewards of a relationship. However, I did not sense that this relationship ultimately brings man any closer to our Creator.
My definition of the Creator is God the Father. If we are created in God’s image then I assume that I am the product of creation that has come from God and a Celestial Partner. Therefore, I believe I am the literal daughter of my Heavenly Father and heiress to a heavenly kingdom which I am entitled to by divine kinship. I continually work toward this God-like being throughout my existence with tools such as the continuum of faith, the process of repentance, and the aggregate glory of exaltation. This belief I hold left me quite stunned and equally appalled at the negativity and lack of purpose I felt from both theologies Soelle presents.
In contrast to Soelle’s process theology and that of the traditional Christian theology regarding creation, I do not believe I was created as an object of whim and I do not see my eternal potential as anything less than everything that I comprehend the image I have of my Heavenly parents. I do believe I am a literal child of God the Father and I do not believe I am here on Earth because He was particularly happy with me.
It’s my understanding that long before Earth was created, our souls were present at the time that Satan fell from grace and consequently cast out of Heaven. At that time, many souls chose to leave the presence of God with Satan. What if, those of us that must spend time as humans are the ones who rebelled in Heaven? If I was made in the image of God, then I believe that He loves me in the same forgiving manner that I love my children. I believe He has offered my soul a way to come back to my heavenly home similar to the journey of the Prodigal Son. And, I believe He is making me work for it. I am positive my core personality remains consistent between my mortal body and my spiritual design. Therefore, I know that I was quite possibly as much of a pain in Heaven as I am on Earth and I am worthy of forgiveness.
Life is work.
I believe God the Father to be a loving Father and I believe we can earn His forgiveness through our works on Earth. God the Father has given man many avenues in which we can grow, learn, fail and progress. All of which require work.
The continuum of Faith:
Without a more in depth understanding about what fuels Soelle’s negative criticism of the traditional theology, it is difficult to understand why one cannot exclaim, “It is very good” when we consider creation. What if Faith could be considered a belief in things that are felt, often unseen and indescribable within our primitive language base?
I do agree with Soelle that faith is bolstered by rational thought and clarity does help sustain our belief systems (pg. 23). But, I believe the very premise of faith is knowledge without any bolstering or proof. I think faith is one of the most difficult things we as children of God must work for. It seems that it is irrelevant how much faith we have, because we lose it so easily. Yet, to change any hardship I am struggling with, the first thing I always have to do is work to restore my faith in my Heavenly Father. I have never had any problem with praising creation for all of its glory! I think my creation as a literal child of Heavenly Parents was eventual but the creation of my body and all that surrounds me while I am on this earth is the most glorious and loving provision a parent could give a wayward child. I have faith that I am safe from true evil, loved from afar, and trusted by God to guide my spiritual siblings along their path of redemption with our Maker. Creation is perfect.
The process of Repentance:
I don’t think Heavenly Father would allow Satan back into Heaven with a mere, “Sorry…”. Repentance is a process that requires us to work in order to prove that we are not only sorry but willing to commit to a different path. To say, “I’m sorry” is to acknowledge that we have harmed something however, it doesn’t offer any type of repair. I believe my Heavenly Father has offered me a process where my sincere acknowledgement of wrongdoing can be totally rectified and I can once again work to further my path toward exaltation in Heaven.
First, I must admit I was wrong to the one I offended and I must ask for their forgiveness. Repentence is inconsequential of the offended person's ability to forgive my actions but I must work on building my courage to confront the affronted with a broken heart and contrite spirit. I must then, ask my Heavenly Father to forgive me. I don't know why confession and prayerful acknowledgment of my faults is so much work but it is spiritually exhausting.
I must then, forgive myself. Again, the spiritual and physical work it takes to forgive ourselves when we do things that damage us spiritually is exhausting and at times almost bloodletting. Forgiveness of myself means that I must be utterly, intimately honest with myself and it is so hard.
The works God expects of us through faith and repentance require us to then, do everything in our power to not only work to make things right, but also to never do the thing again. Repentance is work but it is good hard, cleansing work. I do believe that God forgives but, I believe through the work He requires of all His children, that we can grow closer to Him and earn our place in His Celestial Kingdom.
Aggregate my work to further my path toward exaltation.
Nurturing faith and actively seeking repentance both require enormous amounts of work in both a spiritual and a physical sense. However, forgiveness is by far the most difficult and important work we can do while we are confined to this earthly moratorium. God, the Father, showed the Earth how much he loved us when He modeled forgiveness through the atonement of Jesus Christ. In this action, God once again set an example of how much sacrifice and work forgiveness requires. He then, gave us the means to follow His example. My interpretation of the blood sacrifice of Christ is one that inspires every form of work I encounter.
Every time I successfully forgive another being, I am working. I am building relationships, purifying myself, I am showing the closest possible human model of what God the Father is. The aggregation of all my good works is not something that can viewed like a paycheck or social class discription. But, on the eternal continuum the product of my earthly work is observed into a spiritual being who will one day be worthy of exaltation and my divine nature. When I forgive, I prove to the world that I am truly a divine daughter of God.
This is my reason to work and the philosophy which allows me to be grateful for every opportunity to work. The spirit in which we do all things, hope for things and engage our experiences is the decisive measurement of whether or not work is good.
This is my theology of work.
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