The Three Legged Stool
Seeking meaning in a world of quantum leaps and fundamentalists.
By the beginning of the 20th
century it was thought that there was little left to be discovered about the
natural world. As Bryson so aptly puts
it, “If a thing could be oscillated, accelerated, perturbed, distilled,
combined, weighed or made gaseous they [science] had done it, and in the
process produced a body of universal laws so weighty and majestic that we still
tend to write them out in capitals”. However,
like some cosmic joke, the 21st century was to herald a period of bizarre scientific
discoveries. Turning from big physical
phenomena determined by universal laws, science discovered that “things on a
small scale behave nothing like things on a large scale” (Feynman 1998). Nice neat formula science was about to be run
over by the fuzzy science of quantum mechanics where
very small things could be in two places at the same time!
Though often seen as competing
deities science and religion shared a common obsession with authority. With an overrated confidence in its monopoly
on truth, religion developed a zealous evangelism and science a series of fixed
Newtonian laws. Both functioned
deterministically, holding the promise of something truly objective to measure
facts, truth, beauty and goodness against.Â
Quantum physics became a way science explained phenomena that clearly
sat outside accepted natural laws.Â
Science had to make sense of atomic structures that behaved entirely
outside accepted theories. How do you
explain clouds of electrons in an atom changing orbit without ever moving the
distance between the old and new orbit (this is where we get the term “quantum
leap” from)? Or how atomic structures separated by seven miles instantaneously
mimic each others independent activities as physicists at the
Religion's quantum may have already
arrived in the form of alternative voices from the margins of the third-world. Over 1500 years Western Christianity
developed a religious system or framework of meaning that answered all the big
questions about life, death and the cosmos.Â
It got away with this because it also wielded ultimate political power. This way of meaning-making found its way to
the New World wrapped up in the context of European Colonialism, albeit maybe subconsciously.
During the latter part of the twentieth century Marxist critique of systems of
European political power gave birth not only to new social constructions of
meaning but also to new theological reflection.Â
Drawing directly from the experiences of Christians in oppressive
political regimes, theologians (particularly of Catholic tradition) began to
question the West's fundamental religious systems of meaning.Â
Western Christianity failed to
adequately provide a practical response that dealt specifically with social and
political issues for the poor, women and the environment. The experience of political oppression, rape
and plunder became the starting point of theological reflection. This was to mark the beginning of a
theological quantum leap. In the face of
oppression, Western forms of Christianity were useless. Marginalised people
could not find a voice, a place for themselves in the two great Christian
pillars of Scripture and tradition. Simply
beating louder on the authority drum became increasingly hollow and abusive.
With a growing understanding of the
role culture plays in sustaining ultimate meaning, a body of theological
reflection developed that sourced its authority not from some external law (the
Bible says!) or culturally bound faith practices (church traditions) but
directly from the context of such
reflection. Religion needed to make
sense of the experience of marginalised, vulnerable, powerless and voiceless
people. The old well-worn ways just
didn't cut it. Thus, out of critical
reflection on the very real experiences of the poor, came the substances from
which liberation, feminist, black and eco theologies developed. Later these would find a common thread as
branches of an emerging quantum theology, a way of making sense of experiences
that sit outside older deterministic forms of Christian faith.
As an example of quantum theology,
feminist theology seeks as its starting point the experience of women. Rosemary Ruether, a feminist theologian
suggests that “the uniqueness of feminist theology lies not in its use of the
criterion of experience [as a starting point of theological reflection] but
rather in its use of women's
experience, which has been almost entirely shut out of theological reflection
in the past”. Eco-feminism seeks to
reinterpret creation narratives, formulations about Jesus, and ways of being
the church from the daily experience of women.Â
Some of these reflections are robust and challenging and have enormous
potential to reform the Christian church away from its flirtation with
patriarchal, hieratical and imperial structures. Eco-feminist theology assaults the
predominant linear, in-or-out, right-or-wrong, expressions of God, sin, the
church and ecology in much the same way as quantum mechanics assaults the
neatness of Newtonian physics. It seeks
to develop a theology that is earthy, or “from below”; it seeks to voice
meaning using everyday, inclusive language that invites reflection upon female
incarnations of God. These forms are
rich in images of equality and ecological partnership with the nurturing
elements of the earth.Â
Religion's quantum leap is to regard
local experience as a valued partner in faith and not subject to the hierarchy
of Scripture or tradition. It is context
with a capital “C”, or perhaps more accurately Scripture with a small ‘s”. Quantum theology seeks to re-position
authority as a collaboration of context, tradition and scripture. Each informs the others, rather than one dominating,
- a three-legged stool. Our situation is
the place we begin, a companion that introduces us to the Christian Scriptures
and traditions. Quantum theology invites
Western forms of evangelical and Roman Catholic faith to put away their
infatuation with the authority of scripture or tradition (or both) and invites
a conversation of equals rather than a monologue of edicts. Quantum theology has implications for the way
we do church. It has implications for
ethical and moral responses. It places
emphasis on:
- Finding a place to stand and a
personal voice within the story and significance of Scripture, rather than
mining it for principles to obey.Â
- Finding points of connection with
other Christian faith traditions, rather than theological positions to defend.
- Finding a mature inner authority,
rather than being dependent on an external authority.
- Owning choices of meaning, exploring
and discerning meaning from the substance of tradition and Scripture
- Celebrating other forms of
spirituality such as mystical, Celtic and indigenous.
- Accepting voices from the margins
including older heresies that often carry an uncannily accurate critique of
popular culture.
- Seeking new forms of church with
circular governance, attractiveness by virtue of relationship rather than by
orthodoxy (right belief) or orthopraxis (right behaviour).
- Exploring concepts of family and
relationship that include valuing both singleness and monogamous
life-partnerships.
- Exposing social and political
oppression of people, places and philosophies.Â
This is an integral part of the prophetic mission of the church.Â
Craig Braun 2006.