In a previous post I talked about the fundamental difference between non-Christian and Christian belief. I was trying to identify the key elements that differentiate a non-Christian and a Christian’s guiding philosophy. I broke it down into three main concepts: Selfishness versus Love, Mistrust versus Faith, and Desire for Power versus Renunciation of Power. These three models help us form a picture of what conversion consists of. Another step we can take to help us understand the Christian vision is to examine an idea called, “Relationship Theology.”
Relationship Theology is a way to interpret the truths of the Bible. It’s a paradigm or set of presuppositions we use for understanding the meaning of Scriptures. In other words, it is a lens to look through when considering Christian concepts. Relationship Theology teaches us to look at things from a relationship point of view rather than from a legal perspective. God is a person and His primary concern is to promote loving relationships. Man, being made in the image of God, is a person, too, and his happiness and ultimate meaning are only found in a right relationship with God and others. Relationship Theology makes these ideas central to interpreting the Bible.
One way to see the difference between a legal and relational paradigm is to look at how sin and righteousness are defined. In Relationship Theology sin and righteousness are defined in relationship terms. Sin “is not defined primarily as a legal infraction or in terms of transgressions that require punishment” (Pinnock and Brow 55). Sin is behavior that violates relationships. Whereas in a legal paradigm, the emphasis is on transgression and the breaking of law. “We disrupt the fellowship with God by trying to pursue our own interests rather than identifying with his will…therefore, sin is not primarily a state of corruption calling for manipulative satisfaction, nor guilt to be wiped out through punishment or satisfaction, but alienation from God requiring reconciliation” (Brummer 197).
Similarly, righteousness in a relational model, is seen as wholeness in relationships. Righteousness “includes that wide range of virtues which contributes to relationships among persons, and between persons and God, which are right and whole (healed). In short, righteousness describes the quality of relationships which characterizes life together in the kingdom” (Driver 65). Righteousness, in a legal paradigm, however, is defined as being blameless of breaking law.
When talking about conversion or salvation, in the Relationship Theology model, the emphasis is on the restoration of loving relationships (between people and God and with each other). In a legal paradigm, conversion is seen as a change in legal standing. Salvation comes as a pardon for breaking the law or offending the holiness of God. Justice needs to be satisfied and only punishment or pardon can acquit an offender. But in Relationship Theology, the concern is about removing the obstacles that block communion, not satisfying some nebulous concept of justice. Conversion is changing the way people are so that relationships can be restored. God’s initiative of love and sacrifice, most vividly put on display through the life of Jesus, provides the way for this change to take place. The book, play and movie, Les Miserables by Victor Hugo, beautifully illustrates this whole idea of legal versus relational redemption.
Thinking from this perspective we see that there are certain conditions that must be met in order for relationships to flourish. Selfishness, mistrust and domination damage relationships and hinder friendship. But love, trust and servanthood nurture relationships and encourage fellowship. In my previous post I showed how these traits mark the difference between non-Christian and Christian belief. The Christian vision is about right relationships and so the fundamental values that differentiate Christians will center around motives and actions that build relationships.
We can now see that the main difference between a non-Christian and a Christian has to do with his relationships (with God and others). The non-Christian, being supremely committed to his own welfare, is unable to fulfill the conditions necessary for relationships “which are right and whole (healed)”. Christians, on the other hand, having undergone a change of values, are in a position to develop and enjoy right relationships. Relationship Theology tells us that “seeing God as a parent is more fundamental than seeing him as a judge” (Pinnock and Brow 9). It shows us that relationships are what matter most and that the Bible’s story and message must be seen through “relationship glasses”.
Since the church is “a sign and agent and foretaste of the kingdom of God” (Newbigin 136), a kingdom where relationships are restored and people healed, “it is the task of those gathered together by God to live, to the extent possible, as citizens of the new age” (Shuman and Volck 31). Intentional community is a natural place to do this. In intentional Christian community we seek to live, as well as we can, the values of the Kingdom of God: love, trust and servanthood. Community is a welcoming place where we can be converted to the vision of God’s kingdom and learn to build relationships of love.
Reference and Bibliography
All scriputres quotes from The New American Standard Version. Lockman Foundation.
Pinnock, Clark H., and Robert C. Brow. Unbounded Love. Downers Grove: InterVarsity, 1994.
Brummer, Vincent. The Model of Love. Cambridge: Cambridge University Press, 1993.
Driver, John. Kingdom Citizens. Scottdale: Herald Press, 1980.
Newbigin, Lesslie. The Gospel in a Pluralistic Society. Grand Rapids: Wm. B. Eerdmans, 1989.
Shuman, Joel, and Brian Volck, MD. Reclaiming the Body. Grand Rapids: Brazos Press, 2006.