Thomas C. Oden Quotes

Modernity has only lasted less than a dozen generations, while orthodox Christianity has already flourished for more than four hundred generations and shows no sign of fatigue. Yet orthodoxy seems like a newcomer in the university and to the cultural elites, since that is where it has been most forgotten.

Questions about God's existence, self disclosure, saving action and almighty power reminded me of my inadequacies. For me the theo in theology had become little more than a question mark. I could confidently discuss philosophy, psychology and social change, but God made me uneasy.

The confessor can nullify the exquisitely seasonable moment of confession by talking instead of listening. When he sees pedagogy and advice as more important than simple listening, he diverts the stream of confession.

My views on wealth redistribution were shaped largely by knowledge elites who earned their living by words and ideas
professors, writers, and movement leaders. Like most of the broadminded clergy I knew, I reasoned out of modern naturalistic premises, employing biblical narratives narrowly and selectively as I found them useful politically. The saving Grace of God on the cross was not in my mix of life changing ideas.

To the extent that we are trapped by the overvaluing, idealizing tendency, we are not free fully to celebrate the limited but real goods of creation. Idolatry by definition is not an accurate assessment of creaturely goods, but an overvaluing of them so as to miss the richness of their actual, limited values. If I worship my tennis trophies, my Mondrian, my family tree, my Kawasaki, or my bank account, then I do not really receive those goods for what they actually are - limited, historical, and finite - goods which are vulnerable to being taken away by time and death. When I pretend that a value is something more than it is, ironically I value it less appropriately than it deserves. Biblical psychology invites us to relate ourselves absolutely to the absolute and relatively to the relative.

It is a fanatical notion that we interfere with the Holy Spirit if we make any preparation for prayer. The theological deficit in that assumption is that the Holy Spirit would not have us reason or use foresight or imagination or fit language. It assumes incorrectly that the only part of us that the Spirit wishes to work through is emotive impulsivity and spontaneous feeling-flow. It assumes incorrectly that the Holy Spirit does not also work through discipline, reason, reflection, and organization.

Christian faith has gained confidence that God will not reveal himself in a way contrary to the way he has revealed himself in Jesus Christ

Faith is not a meritorious cause of election, but it is constantly attested as the sole condition of salvation. Faith merely receives the merit of atoning grace, instead of asserting its own merit. God places the life-death option before each person, requiring each to choose. The ekletos are those who by grace freely believe. God does not compel or necessitate their choosing. Even after the initial choice of faith is made, they may grieve and quench the Spirit (1 Thessalonians 5:19).

Faith is the condition under which God primordially wills the reception of salvation by all. "He chooses us, not because we believe, but that we may believe; lest we should say that we first chose Him" (Augustine). Faith receives the electing love of God not as if it had already become efficacious without faith, but aware that God's prescience foreknows faith like all else.

In accord with ancient ecumenical consent, predestination was carefully defined in centrist Protestant orthodoxy as:

'The eternal, divine decree, by which God, from His immense mercy, determined to give His Son as Mediator, and through universal preaching , to offer Him for reception to all men who from eternity He foresaw would fall into sin; also through the Word and Sacraments to confer faith upon all who would not resist; to justify all believers, and besides to renew those using the means of grace; to preserve faith in them until the end of life, and in a word, to save those believing to t

At Vatican II my mind was growing through the embryonic beginning of a reversal of moral conscience unlike any I had known. I found myself increasingly critical of the Freudian psychoanalysis that had long shaped my interest in personal behavior change. I better recognized the long captivity of Protestant pastoral care to contemporary psychology and became a critic of the very accommodation to modern consciousness that I myself had advocated throughout the preceding decade.

Human freedom is created by God with a capacity for responsiveness to God.

The good news is that the seeds of God's good news are planted already in every dying culture.

Cut Africa out of the Bible and Christian memory, and you have misplaced many pivotal scenes of salvation history. It is the story of the children of Abraham in Africa; Joseph in Africa; Moses in Africa; Mary, Joseph and Jesus in Africa; and shortly thereafter Mark and Perpetua and Athanasius and Augustine in Africa.

In college I lost the capacity for heartfelt, extemporized prayer. I would have considered it gauche to pray spontaneously aloud with other college sophomores. I had also left behind my love the church's Scriptures, prayers, and especially its hymns, but I always knew they would be there if I went back to find them.

I sent the first half of the dissertation to Rudolf Bultmann [major figures of early 20th century biblical studies and a prominent voice in liberal Christianity] as a courtesy with an invitation to respond to any points in my analysis and critique if he wished. I was speechless when I received a long letter from Bultmann, who had diligently examined the details of my arguments. His letter became a featured part of the publication in 1964 by Westminster Press of Radical Obedience: The Ethics of Rudolf Bultmann: With a Response by Rudolf Bultmann.
That book, more than any other , launched my career as a serious theologian. But it also led to my reputation as a situation ethicist, ironically just about the time I was beginning to disavow situation ethics.

God has left a trail of language behind a stormy path of historical activities. That language is primarily the evidence with which theology has to deal - first with Scripture, then with a long history of interpretation of Scripture called church history and tradition, and finally with the special language that emerges out of each one's own personal experience of meeting the living God

Lord, inspire us to read your Scriptures and meditate upon them day and night. We beg you to give us real understanding of what we need, that we in turn may put its precepts into practice. Yet we know that understanding and good intentions are worthless, unless rooted in your graceful love. So we ask that the words of Scripture may also be not just signs on a page, but channels of grace into our hearts. Origen
FURTHER

Experiential sanctification is an ongoing process of daily rededication, reconsecration, mortification, and vivification of the whole person to God. It calls for believers to live out their baptism in time so as to allow new challenges and circumstances to draw them further on toward the fuller reception of grace and the deepening of purity of heart

The moment of confession is not merely when one hears another pronounce the words: God forgives you, or 'in God's name I absolve you.' Rather it is that point at which the sinner unfeignedly experiences himself as truly judged and pardoned by God.

There reigns in the broken human heart a feeling of discord, a lack of congruence between what is and what ought to be (Augustine, Conf. 5).

The heart of the difference between cheap-grace doctrines of guilt-free existence and the Christian gospel is this: Modern chauvinism desperately avoids the message of guilt by treating it as a regrettable symptom. Christianity listens to the message of guilt by conscientious self-examination. Hedonism winks at sin. Christianity earnestly confesses sin. Secularism assumes it can extricate itself from gross misdeeds. Christianity looks to grace for divine forgiveness. Modern consciousness is its own fumbling attorney before the bar of conscience. Christianity rejoices that God himself has become our attorney. Modernity sees no reason to atone for or make reparation for wrongs. Christianity knows that unatoned sin brings on misery of conscience. Modern naturalism sees no meed for God. Christianity celebrates God's willingness to suffer four our sins and redeem us from guilt.

His [brother in law Jim Hampson] appointment to the Episcopal parish in Wenham, near Gordon College brought them in close touch with leading evangelical faculty members in their pews and church leadership, including Elizabeth Elliot and Addison Leitch. They were instrumental in drawing Jim and and Sarah into the cutting edge of evangelical intellectual leadership, with friendships with Tom Howard and J.I. Packer. My ongoing relationship with Jim Packer, FitzSimons Allison and many other brilliant Anglican evangelicals would not have happened without Jim Hampson. His early influence on me in my transition from modern to classic Christian teaching was immense. While I was trying to demythologize Scripture, he was taking its plain meaning seriously. His strong preaching led him to become one of the founding sponsors and supporters of Trinity School of Ministry in Abridge, Pennsylvania ...

God loves us toughly enough not to allow us to be happy with our sins. The recollection of sin rightly brings misery of conscience. How else could moral awareness be saved from sentimentality? The deepest human happiness, we learn, is grounded in holiness - God's holy love and our responsive attempts to reflect it fittingly.

Christ is the singular embodiment of truth, infinitely plural in meaning. Christ is the sum and hidden interior meaning of all other genuine revelations of God

Christian consciousness experiences itself in a curious sense as LIBERATED TO FAIL, without intolerable damage to self-esteem and without any reduction of moral seriousness. We are free to be inadequate, free to foul things up, and yet affirm ourselves in a more basic sense than the secular moralist or humanistic idealist (who can affirm themselves only on the basis of merits and accomplishments. We are free to choose and deny finite values, free to take constructive guilt upon us and to see it as an inevitable and providentially given aspect of our fallen human condition.
All that we have said leads us to the pinnacle of this good news: In Jesus Christ we need no longer be guilty before God. It is only before our clay-footed gods that we stand guilty!

God's way of being alive is distinguishable from other forms of life. Plants, animals, and humans enjoy life at different scales of consciousness, movement, and self-determination. But in all plants, animals, and humans, bodily life ends in death. From the moment of conception, the processes of decay and death are at work in our bodies. Not so in God's life. God's life is eternally alive. God's life is not only without end but without beginning.

Biblical teaching called for cohesive families whose happiness was based on the bonding of one female and one male in a durable relationship of covenant fidelity in love, committed to protect the life and well-being of their offspring. Fatherless children were the strongest argument against hedonic sexual experimentation.

You cannot conclude that God, because Father, is therefore male.

Between 1946-1956, every turn was a left turn. I had to fend off temptations toward anarchism. I was more deeply drawn into the vision of an egalitarian society shaped by radical social engineering, Marxist historical and sociological interpretation, and resource redistribution. Everything imaginable seemed possible for my young mind, and I was well rewarded for my utopian thoughts by those older leaders of my church. Resistance to all those ideas simply didn't occur either on my part or on the part of people I knew, including family and friends. I was on a mission to make the world a much better place and felt empowered to actually transform our society

You will remain theologically uneducated until you study carefully Athanasius, Augustine and Aquinas.

Because cultures and languages are constantly changing and because the apostolic testimony must be attested in ever-new circumstances, it is a necessary feature of the apostolic tradition that it both guard the original testimony and make it understandable in new culture settings. Failing either is to default on the apostolic tradition. Far from implying unbending immobility, apostolicity requires constant adaptation of the primitive apostolic testimony to new historical challenges and languages, yet without altering or diluting the primitive witness.

God is the uncreated source and end of all things; one; incomparably alive; insurmountable in presence, knowledge, and power; personal, eternal spirit, who in holy love freely creates, sustains, and governs all things.

I now understand that I would never have been able to become a plausible critic of the absurdities of modern consciousness until I myself had experienced them. I did not become an orthodox believer or theologian until after I tried out most of the errors long rejected by Christianity. If my first forty years were spent hungering for meaning in life, the last forty have been spent in being fed. If the first forty were prodigal, the last forty have been a homecoming.

Sins of ignorance or infirmity are to be admonished in a different way than intentional sins of malice of intention. The assurance of forgiveness is not to be offered carelessly by those whose conscience is seared, but to penitents who come contritely to the table of the Lord.

The great variety of moral qualities attributed to God by Scripture revolves particularly around two - holiness and love. These may be said in summary form to constitute the moral character of God

The faithful are called through grace to be partakers of God's holiness (Heb. 12), restored to their primordial capacity to reflect, like a mirror, the radical holiness and purity of God, even though their mirroring is always imprecise (Irenaeus, Ag. Her. 5.16).

The deeper irony is that the evidence of sin that are always found in and around the body of Christ may become indirect intimations of its holiness. It could not be a holy church if it had clean hands, as if severed from its task of saving sinners and healing human hurt.

From beginning to end, the biblical story is the story of the creation of humanity, the fall of humanity, and the redemption of humanity.

I went into the ministry to use the church to elicit political change according to a soft Marxist vision of wealth distribution and proletarian empowerment. Edrita [his wife] could sense that I was on a long and uncertain path. She was always more conservative than I, but she did share my basic social values and was willing at least to let me test my political follies ... Whenever I read the New Testament after 1950, I was trying to read it entirely without its crucial premises of incarnation and resurrection. That required a lot of circular reasoning for me to establish what the text said. I habitually assumed that truth in religion was finally reducible to economics (with Marx) or psychosexual motives (with Freud) or self assertive power (with Nietzsche). It was truly a self-deceptive time for me, but I had no inkling of its insidious dangers.

If God absolutely and pretemporally decrees that particular persons shall be saved and others damned, apart from any cooperation of human freedom, then God cannot in any sense intend that all shall be saved, as 1 Timothy 4:10 declares. The promise of glory is conditional on grace being received by faith active in love.

God's holiness is not an unloving holiness, and God's love is not an unholy love. It is only by keeping these two primary moral qualities of the divine being closely related that we may rightly behold the character of God. (p. 98)

Faith does not cease being active as it undertakes the process of rigorous thinking. One need not disavow the gifts of intellect in giving thought to their Giver

Rightly known, God illumines all reality, all human experience, all revelation, and all religion

There are many who occasionally attend church and who are trying experimentally to be Christians, yet are unable to identify well or define accurately the central truths of Christian teaching. The knowledge they have of the Christian tradition may have come chiefly through hymns. Their strong and sincere feelings are not matched with serious biblical or historical reflection on those feelings. Religious feelings are, indeed, crucial to the deeper learning of Christian truth, but they easily become superficial and narcissistic if the mind of Christ is not a mentor to natural religious impulse. The loss of center in Christian education is arguably due to a serious default of pastoral leadership; when the teaching elder does not teach, the effect is felt throughout the entire Christian congregation.

Until the end of the 1960's I do not recall ever seriously exchanging ideas with an articulate conservative. They were there, but not on my scope. I systematically avoided any contact with those who would have challenged my ideology.

Cultural relativism has used this deceit to gain power. The absolute relativists want to assert their sincere desire for dialogue UNTIL they become a majority. Then they often want to settle issues by either exclusion or coercion. They first argue for democratic fairness, but when they acquire their majority, they are tempted to turn immediately to a triumphalism that assumes that liberal justice has triumphed. From then on, dialogue about truth is forbidden, and about absolute truth is absolutely forbidden.

The incarnation is God's own act of identification with the broken, the poor, with sinful humanity.

All of that happened while I was reading, just reading. I was being guided by the Spirit toward an integral sense of Scripture based on the consensus of the early Christian interpreters of sacred Scripture.

Human love is created with some capacity, however distorted, to love God and to love creatures through God.

In prayer humans speak and God listens. In revelation God speaks to human hearers. In this way scripture and prayer feed the dialogue between humanity and God.

Revelation is for human salvation, the mending of human brokenness (Athanasius, On the Incarnation of the Word 3).

One trains the eye of confession most closely on what is hurting. If sin is present it will be aching. Confession begins where the raw anguish of conscience is rubbing against the primordial awareness of God's holiness.

I was a Marxist Utopian dreamer for a decade before I learned the vulnerabilities of Marxist theories. As I looked back it was full of deeply flawed arguments, but they were central to my thoughts in the fifties. I let their words saturate my mind before I went to seminary, and they remained in my mind like a ghost well beyond my years at Yale.The ideas I most loved were expressed by three in particular: the will to power (Nietzsche), the desire to understand the sexual roots of all behavior (Freud) and the search for radical social change (Marx). Even today when I speak of modernity, I am pointing especially to those three prototypes of modern consciousness.

Theology is the study of God. The study of God is simply to be enjoyed for its own incomparable subject, the One most beautiful, most worthy to be praised. Life with God delights in its very acts of thinking, reading, praying and communing with that One most worthy to behold, pondered and studied, not for its written artifacts or social consequences but for the joy in its object.

God foreknows the use of free will, yet this foreknowledge does not determine events. Rather, what God foreknows is determined by what happens, part of which is affected by free will.

Nor can you conclude that "Deity is feminine from the gender of the word, and the Spirit neuter," since the designation "has nothing to do with generation.

Protestants at one time were confident that their free form of confession was a vast improvement upon Catholic private confession to a priest because it is voluntary, demystified, and not routinized. But amid the acids of modernity it has volunteered itself right out of existence. Demystification has dwindled into desacralization. The escape from routinization has become a convenient cover for the demise of repentance. The postmodern pastor is trying to learn anew to listen to the deeper range of feelings of others, without forgetfulness of the Word of God.

The unmistakable miracle: there is a consensus.

Back at my teaching and editing jobs I imagined the new world we were trying to create would be enduring and absolutely better than any world we had inherited. For me, if an idea was purported to be new, it looked a lot better than any idea that seemed to be old. Most theologians I knew were trying to discover some new way of looking at the old ideas of God, humanity, sin and salvation. I was there to teach theology, but theology itself was in search of legitimation. What I was really doing might more accurately be described as promoting Rogerian psychology, wealth-distribution, demytholgy and existentialist ethics than studying God. Theology was desperately in search of a method, whether it was borrowed form cutting-edge philosophy, social theory or political life, as long as it didn't begin with revelation.

The early Christian historical memory was formed on three land masses -Asia, Africa and Europe. In this respect it does not differ
from textually recorded human history, which formed in the conjunction between these three great spaces. Only three, not seven.

The most urgent and demanding question for Christian believers is not whether "a supreme being of some kind" exists, but rather whether this incomparably good and powerful and compassionate source and end of all things truly is as revealed in Scripture

God permits sin to come into human life, but only on behalf of a greater good - namely, freedom - and God overrules sin wherever it appears to threaten God's greater purpose

Christ is the unparalleled and unrepeatable Revealer through whom other revelations are best understood

Modern ecumenism rightly began in mission, but then lapsed into a merger mentality, then defensive bureaucracy, and finally into unrepresentative forms of extreme politicization.

The Spirit of God draws or leads the sinner from one phase to another, gradually, in proportion as one is found having a disposition to responsive hearing. Grace flows ordinarily from prevenient grace through the grace of baptism through the grace of justification toward sanctifying grace leading toward consummation in glory. The power by which one cooperates with grace is grace itself. In this way God draws all to himself, eliciting a hunger for righteousness and a desire for truth.

Rightly understood, it is an all-embracing, intrusive question, and for this reason many prefer to dodge it or to proceed as if it were an abstract, theoretical question.

No human wisdom is more reliable than the actual history in which God is omnipresent.

Gregory of Nazianzus was amused by any who would insistently hold "God to be a male" which he regarded as a misplaced analogy.

Humanity is God's constant preoccupation throughout the Bible. The Christian study of God cannot neglect God's own prevailing interest - the redemption of humanity. No Christian theology can speak only of God and never of human beings.

BECAUSE OF PIETY'S PENCHANT for taking itself too seriously, theology does well to nurture a modest, unguarded sense of comedy. Some droll sensibility is required to keep in due proportion the pompous pretensions of the study of divinity. I invite the kind of laughter that wells up not from cynicism about reflection on God but from the ironic contradictions accompanying such reflection. Theology is intrinsically funny. This comes from glimpsing the incongruity of humans thinking about God. I have often laughed at myself as these sentences went through their tortuous stages of formation. I invite you to look for the comic dimension of divinity that stalks every page.

Soon I reveled in the very premises I had set aside and rationalized away: the preexistent Logos, the triune mystery, the radical depth of sin passing through the generations, the risen Lord and the grace of baptism.

Protestant Christianity, whether in its liberal or conservative garb, finds itself waking up each morning in bed with a deteriorating modern culture, between sheets with a raunchy sexual reductionism, despairing scientism, morally normless cultural relativism, and self-assertive individualism. We remain resident aliens, OF the world but not profoundly in it, dining at the banquet table of waning modernity without a whisper of table grace. We all wear biblical name tags (Joseph, David, and Sarah), but have forgotten what our Christian names mean.

The church that weds itself to modernity is already a widow within postmodernity.