Pathways Theological Education
Making Sense of Theology, Febuary 2025
Final Reflection Paper - Grade = A
This paper embraces the reframing of "sin" within a progressive Christian context, shifting from a legalistic understanding to one focused on the cultivation of balanced love towards God, neighbor, and self. Drawing on the Great Commandment and informed by contemporary psychological insights, it argues that healthy self-love is foundational to fulfilling the Christian calling to love God and neighbor. It then explores the potential for churches to integrate personal growth resources and practices into their mission, creating supportive environments that empower individuals to address imbalances in their capacity to love and live more authentically, leaning both on the holy love of Jesus as well as on modern, secular resources for personal growth. By embracing a broader understanding of spiritual formation, the church can become a vital resource for personal and communal transformation, fostering deeper engagement and a more relevant expression of faith in the modern world.
Raymond Carver's "A Small Good Thing" offers a poignant example of how profound spiritual and theological truths can be found outside traditional religious contexts. While seemingly a secular narrative about a family grappling with the tragic loss of a child, the story resonates deeply with core Christian values of compassion and grace. The characters' journey through grief, isolation, and eventual connection with the baker reveals a powerful message of empathy, and the healing power of shared experience. Their shared pain and the baker's simple act of offering comfort food and companionship become a source of solace and reconciliation, perfectly mirroring the Christian message of finding comfort and strength in community, seeking and offering forgiveness, and recognizing the imago Dei in unexpected encounters.
This interpretation aligns with the progressive Christian understanding of God's presence permeating all aspects of creation, holding as true that profound expressions of faith, healing, and reconciliation can emerge from seemingly secular experiences. "A Small Good Thing" serves as a reminder that wisdom and spiritual insight are not confined to religious texts or institutions but can be found in diverse forms of human expression like literature and science, inviting us to broaden our understanding of where and how God's message can be revealed. The story encourages us to remember that “Nothing exists outside of God.”[1]
Therefore, if we seek to engage in deliberative theology about important aspects of the human condition, then we must draw from both scriptural and secular wisdom as part of our reflection. The correlation activity of theological reflection, which brings two or more discrete viewpoints in relation to one another, often involves views that are both theological and non-theological overlaid on top of each other[2]. Sermons often reflect this by drawing on personal experiences and compelling stories, and in doing so become more relevant and meaningful to those who hear them. Yet often, spiritual formation programs in churches have a difficult time with progressing beyond simple Bible study. They fail to embrace non-scriptural resources like reason and human experience[3] to equip believers with a variety of tools that better help them navigate human experiences like sin and salvation. For the rest of this paper, I would like to focus on these two things.
The concept of sin, as understood within progressive Christian theology, shifts away from a rule-based framework that is a “morbid prescription for guilt or a tirade on the topic of human worthlessness”[4] and focuses instead on the delicate balance of love. Sin, in this context, becomes disproportionate love - loving too much (pride) or too little (sensuality) within the intricate web of interconnectedness that defines our existence[5]. This perspective casts the Christian's journey as one of calibration, constantly striving to find that harmonious state of love as articulated in the Great Commandment, perhaps the most powerful scriptural resource for theological reflection:
“‘You shall love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the greatest and first commandment. And a second is like it: 'You shall love your neighbor as yourself.’ On these two commandments depend all the Law and the Prophets." - Matthew 22:37-4
This makes one of the central challenges of the Christian faithful the ability to actively, intentionally and appropriately love oneself, neither excessively nor deficiently. The Statement of Faith of the United Church of Christ[6] states that “He (Jesus) seeks in holy love to save all people from aimlessness and sin.” However, even with Jesus’ holy love, achieving salvation from the sin of disproportionate love isn't a simple task in a society that constantly bombards us with messages that we must simultaneously be the best at everything we do, while at the same time telling us we are never good enough.
Counteracting this programming and achieving the salvation of “living in proper relationship with God, others and creation”[7] requires a deep dive into self-awareness, the application of psychological insights, and a commitment to continuous personal growth. If self-love is the goal, then personal growth work is the path to get there.
True Christian servanthood involves a freely chosen act of self-giving, an outflow of personal, social, and spiritual energy that ultimately contributes to the overall well-being of the community and of ourselves[8]. Self-giving that diminishes the self is not true service, but rather a depletion. Though giving can come from places of brokenness (i.e. “I must give to be loved!”, “I must prove I’m a good person!”, “I must care for children but what I’m really doing is externalizing the care that my inner child needs.”), it ideally originates from a position of personal strength and wholeness.
The interconnectedness of loving God and loving neighbor is also crucial. It suggests that the love of God is inextricably linked to the love of neighbor, as God is understood to be incarnate in all of creation. Therefore, to truly love God and neighbor, one must first possess the capacity to love oneself appropriately. Knowing that one is truly loved by God can be a powerful source of healing that leads to true self-love and the recognition of the “lovability” of all other people. But the need to heal from trauma and old wounds often prevents us from fully internalizing this message and leaves us with a lot of inner work to do.
If an individual's self-love is skewed, either inflated or lacking, their ability to extend genuine love to God and others will inevitably be compromised. Sin (disproportionate love), can manifest in various ways. It might appear as an inflated ego that disregards the needs of others, or conversely, as a depleted sense of self-worth that hinders one's ability to engage meaningfully with the world[9]. Therefore, cultivating a balanced sense of self-worth and practicing self-compassion are essential for Christians striving to live out the Great Commandment and embody a life defined by love.
Effectively calibrating love necessitates a commitment to self-awareness, an understanding of basic psychological principles, and a willingness to engage in personal growth. These elements provide the tools needed to recognize and address imbalances in one's capacity to love. Self-awareness involves recognizing one's own emotions, thoughts, and behaviors, and understanding how they impact both oneself and others. Without this fundamental awareness, it becomes incredibly difficult to pinpoint areas where love might be deficient or excessive.
A basic understanding of psychology can offer valuable insights into human behavior, the dynamics of relationships, and the inherent complexities of the human psyche. Concepts like attachment theory, cognitive biases, internal family theory, and defense mechanisms can significantly enhance one's ability to understand both oneself and others, fostering greater empathy and compassion, healthier relationships . Finally, personal growth work involves actively participating in practices and processes that promote self-improvement, healing, and personal transformation. This might include engaging in therapy or counseling, practicing mindfulness or other spiritual disciplines, and thoughtfully engaging with self-help resources.
Traditionally, the realms of counseling, therapy, psychology, and self-help have existed largely separate from the church. However, integrating these resources and practices more fully into the church's mission could significantly enhance its capacity to equip Christians for a life of love and service. Too often, discussions of sin within American Christianity have proven unhelpful, focusing primarily on guilt, feelings of worthlessness, and adherence to rigid, often dogmatic rules used by Empire to control people. This approach can inadvertently foster an anti-world, anti-sex, anti-female, anti-pleasure, and even anti-equality and anti-self-affirmation mindset[10].
The church has a unique opportunity to create a safe and supportive environment where individuals can explore their struggles, vulnerabilities, and imbalances in love without fear of judgment. This involves cultivating a culture of empathy, acceptance, and non-judgment, where individuals feel comfortable seeking help and support. For example, a church could offer support groups focused on specific issues like anxiety, grief, depression, sexual orientation, dealing with systemic racism as a person of color, gender identity, or relationship challenges, facilitated not necessarily by professionals, but by trained lay leaders within the congregation.
This mirrors the powerful model of Alcoholics Anonymous, where individuals rely on one another for spiritual and personal growth within a supportive community, using their lived experience to identify and implement useful approaches to life; some theological, some not. In fact, this approach has been transformed into the “Recovery Church movement”, which attempts to combine both the sacred and the secular into a single experience that promotes wholeness and self-love. We should consider emulating this model, recognizing the inherent power of peer support and shared experience.
Furthermore, churches can offer educational programs and resources that promote self-awareness, psychological understanding, and personal growth. This could include workshops, seminars, book studies, and even providing access to qualified counselors and therapists, either within the church itself or through referrals. Imagine a series of workshops on topics like "Understanding Your Attachment Style”, Exploring the Enneagram”, or "Developing Emotional Intelligence," led by knowledgeable members of the community or outside experts.
Integrating spiritual disciplines like prayer, meditation, mindfulness, and journaling can also be invaluable, helping individuals cultivate self-compassion, connect with their inner selves, and discern God's presence in their lives. Our church recently created a dedicated space for contemplative prayer and meditation. Promoting theological reflection on topics such as self-love, forgiveness, healthy boundaries, and healthy relationships is also essential. This involves creating spaces for open dialogue, encouraging critical thinking, and exploring diverse perspectives. A church could host regular forums for discussing these topics, inviting guest speakers or simply facilitating open conversations among members.
Finally, churches should strive to be beacons of diversity and inclusivity, recognizing that individuals come from a wide range of backgrounds, experiences, and identities. This involves creating a welcoming and affirming community where all individuals feel valued, respected, and empowered to live authentically. But it often also requires that the church offer space to these communities to do the work specific to the needs of that community. Churches often get so excited about becoming Open and Affirming congregations that they forget that queer people can benefit greatly from creating queer spaces where they can do healing and growth work in community with one another while remaining a part of the larger church community.
Integrating self-love and personal growth into the church's mission adds significant relevance to what the church is doing. It addresses the real-life struggles and questions that people face in their daily lives, making the church a source of practical wisdom and support. This increased relevance can, in turn, lead to increased attendance, as people find answers and build capacity for living more fulfilling lives. Moreover, these changes help build stronger community and increase intimacy and engagement within the church. As people engage in deeper self-reflection and share their experiences with one another, they naturally get to know each other better, fostering a stronger sense of belonging and connection.
When offering learning opportunities or peer support services, maintaining appropriate boundaries and adhering to ethical standards is paramount. Churches should ensure that individuals providing these services are adequately trained, properly supervised, and held accountable. Finally, it's crucial to recognize the limits of the church's expertise and operate within an appropriate scope of practice. While the church can play a valuable role in fostering self-love and personal growth, it's important to acknowledge that in some cases, individuals may require professional help from qualified therapists or counselors.
Loving oneself appropriately forms the essential foundation for Christian living, enabling individuals to fully love God and neighbor and to become a more fully equipped servant of God. The church has the potential to play a truly transformative role by integrating self-awareness, psychological understanding, and personal growth resources into its core mission. By creating a safe, supportive, and educational environment, the church can empower Christians to cultivate genuine self-love, address imbalances in their capacity to love, and live out the Great Commandment more fully.
References
Kammen, Carole, Founder, Pathways Institute, www.pathwaysinstitute.com
Brown, Delwin. What Does a Progressive Christian Believe? A Guide for the Searching, the Open and the Curious. New York: Church Publishing Incorporated, 2008.
Stone, Howard W. and James O. Duke. How to Think Theologically. 3rd Edition. Minneapolis: Fortress Press, 2013
[1] Kammen, Carole, Pathways Institute, personal communication and teaching, 1993-2024
[2] Stone, Howard W. and James O. Duke. How to Think Theologically. 3rd Edition. Minneapolis: Fortress Press, 2013. 30.
[3] Stone, Howard W. and James O. Duke. How to Think Theologically. 3rd Edition. Minneapolis: Fortress Press, 2013. 45.
[4] Brown, Delwin. What Does a Progressive Christian Believe? A Guide for the Searching, the Open and the Curious. New York: Church Publishing Incorporated, 2008. 69.
[5] Ibid. 72.
[6] https://www.ucc.org/what-we-believe/worship/statement-of-faith/
[7] Stone & Duke 89
[8] Brown 60
[9] Brown, Delwin. What Does a Progressive Christian Believe? A Guide for the Searching, the Open and the Curious. 60.
[10] Ibid. 69.
