The way we think about God is the way we think about ourselves and - TopicsExpress

The way we think about God is the way we think about ourselves and nature too. Tell me what you believe in, and I will tell you who you are. Belief in God, the Almighty Lord in heaven, led to the secularization of the world and robbed nature of its divine mystery. What we need theologically is to rediscover the triune God. I know that sounds dogmatic, orthodox and old-fashioned, but it could still be true for all that. Even when we simply hear the name of the Father, the Son and the Holy Spirit, we sense that the divine mystery is a marvellous community. The triune God isnt a solitary, unloved ruler in heaven who subjugates everything as earthly despots do. He is a God in community, rich in relationships. God is love. Father, Son and Holy Spirit live with one another, for one another, and in one another in the most supreme and most perfect community of love we can conceive. I am in the Father and the Father is in me, says the Johannine Jesus. If that is true, then we correspond to God not through domination and subjugation but through community and relationships which further life. It is not the solitary human subject who is Gods image on earth; it is the true human community. It is not separate, individual parts of creation that reflect Gods wisdom and his triune livingness; it is the community of creation as a whole. In the high-priestly prayer in John 17.21, the Johannine Jesus prays that they all may be one, even as thou, Father, art in me and I in thee, that they may also be in us. As we know, this is the foundational saying for the ecumenical movement. And it can become the foundational saying for theological ecology too. Mutual indwelling is the innermost mystery of the triune God. Mutual indwelling is also the secret of divine love: He who abides in love abides in God and God abides in him (1 John 4.16). And mutual indwelling is also the secret of the community of creation which corresponds to God. ~Jurgen Moltmann. God For a Secular Society. pp. 101-102.

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