The danger of sentimental theology

Gleboczek, Poland (photo from trekearth.com)

The danger of sentimental theology

I thought I would share some non-exhaustive ideas on a common approach to theology. Late Tuesday morning, I received a phone call from a good friend who explained that a fairly young, adult dear relative of his had passed away unexpectedly during the night. Even though I am still a young man with improving health, having had struggles with serious sleep apnea, allergies, and eye problems the last few years, I have thought more about death than previously. I am not obsessed with the subject, but part of my focus with the Christian faith, and Christian theology, within the problem of evil, is attempting to understand in some ways, what exists beyond death.

Scientifically and empirically (by use of the senses) it appears that human beings die and all that is left are physical remains. Some religions and religious persons believe in an existence of the human spirit that exists after death. In the media, and at funerals it is said sometimes that the person that has passed away has gone to a better place. This is speculative, assumed and hoped for, since the departed was usually a good person, humanly speaking. This appears to be sentimental theology, and by that I mean theology that is primarily driven by feelings, that is speculative and lacks a significant use of reason. Please note, I am not stating that all theological speculation is lacking the significant use of reason. The naturalist can dismiss this sentimental theology on empirical grounds. Simon Blackburn defines naturalism as generally a view that nothing resists explanation from methods of natural sciences. A naturalist will therefore be opposed to the concept of mind-body since it allows for the possible explanation of human mental capacity outside of science. Blackburn (1996: 255). Henry Clarence Thiessen explains that naturalists reject the idea of God and view nature as self-sufficient and self-explanatory. Thiessen (1956: 32).

A theist such as myself can reason that the person that has died was morally imperfect as we all are, was part of, and affected by, the problem of evil, did not receive direct communication from God normally, and likely not at any point, prior to death. From this there is not an obvious reason here to realistically, and reasonably assume that a person that has passed away goes to a better place within a speculative theistic model. Within a speculative theistic model, I would reason that if a person lives an earthly temporal life apart from direct communication with God, then it is reasonable to assume that if God does grant everlasting life, it will not be some type of heaven in God’s presence, and therefore not necessarily a better place.

Biblical Christianity is not dependent on sentimental theology. Millard J. Erickson writes that natural theology deduces that God can be understood objectively through nature, history, and human personality. Erickson (1994: 156). But, it should be stated that although natural theology can perhaps bring a person to a limited knowledge of God, it does not provide revealed information concerning salvation or everlasting life for human beings. I have written an article on this blog that supports a notion of a first cause for creation, but even if matter was created by a first cause it would not make this first cause personally knowable to human beings. I agree with Erickson when he deduces that a sound argument for first cause does not mean that the first cause is necessarily the Christian God. Erickson (1994: 161).

Erickson explains that Biblical revelation views God as taking the initiative to make himself known to followers. Erickson (1994: 198). This would be a more effective way than natural revelation as God reveals personal things about himself through his prophets, apostles, scribes, and of course Jesus Christ, who is both God and man. It can be reasoned that this revelation is documented in the Bible with persons that are historical and not mythological. Thiessen writes that God revealed himself in the history of ancient Israel. Thiessen (1956: 33). God is presented as personally appearing to chosen persons in the Hebrew Bible through dreams, visions and directly. Thiessen (1956: 34). Thiessen explains that miracles were also noted to occur within the Hebrew Bible, miracles being unusual events that were not a product of natural laws. Thiessen (1956: 35). The Hebrew Bible and New Testament present historical persons that experienced the supernatural God and supernatural occurrences. Some will accept the historicity of these persons, but deny the supernatural aspects of the Bible, but according to the New American Standard Bible presented by Charles Caldwell Ryrie and the Lockman Foundation, approximately 40 authors wrote the Biblical texts over a period of approximately 1600 years. Ryrie (1984: xv). Not all these persons knew each other and yet spoke of the same God that revealed himself progressively over time. The atoning work and resurrection of Christ was documented and discussed by several historical authors within the New Testament and through this work everlasting life is provided to followers of Christ. The book of Revelation describes the culminated Kingdom of God in Chapters 21-22.

The New Testament provides information about the historical Jesus Christ and his followers in historical setting and this gives much more credibility for theology concerning the concept of life after death in the presence of God, than does sentimental theology which denies or twists the concepts of Scripture in order to fit some type of speculative theistic hope for everlasting life which is devoid of the significant use of reason. This is a dangerous way to approach God and life, as there is not convincing evidence for believing that God shall save a departed person, outside of revelation from God explaining by what means he would bring a person that has passed away into his presence forever, and/or place them in a better place.

BLACKBURN, SIMON (1996) ‘naturalism', in Oxford Dictionary of Philosophy, p. 255. Oxford, Oxford University Press.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

RYRIE, CHARLES, CALDWELL (1984) The New American Standard Version Bible, Iowa Falls, Iowa, World Bible Publishers.

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.