As part of the book I’m currently writing, I’m suggesting four paths people take on their way to embracing open and relational theology. I’m looking for help in developing my discussion of one of those paths: Christian traditions.

In Jacob Arminius: Theologian of Grace, Keith Stanglin and Thomas H. McCall elucidate Arminius’s theological perspectives.  I commend them for this much-needed explanation of Arminius’s own theology. But the book left me unsatisfied.

Although some Christians have heard of the great Dutch theologian, Jacob Arminius, few know much about him. Two new books aim to change this.

As I travel the U.S. and overseas, I’m amazed at and encouraged by the large number of people I meet attracted to open theology. Perhaps more amazing is that, until now, no official conference has discussed the implications of open theology for the church!

I’m happy to announce the release of what I think is a much-needed and long-overdue book: Relational Theology: a Contemporary Introduction!

I’ve been working with my graduate theological students lately on issues pertaining to open theism. A few biblical passages have played key roles in the discussion.

In this, the final installment of my missional theology series, I look to the liberation and love a missional  God provides.

Now it’s time to reach for perhaps the most elusive fruit of all. It’s time to talk about the power of a missional God. We can’t ignore the power issue if we want a robust missional theology.

A robust missional theology has a Christological focus. And that focus undermines what many Christians from yesteryear assumed: God was impassible. Jesus reveals, instead, that we make a difference to God.

Missional theology offers an opportunity for sustained reflection on who God is. And it implicitly criticizes classical theologies that claimed God has no desires.