Here it is: my completed thesis proposal, which I presented to the MTS colloquium here at Garrett a little over a week ago. This is a proposal for the direction my thesis is going, but does not lock me into anything. From here, my advisor and I will work towards narrowing and tweaking my ideas some more, before I start writing in earnest in the spring. I’ve already gotten great feedback from my peers and professors. I look forward to any feedback from you as well!
A God Who Can Suffer and Die: Putting Moltmann’s Crucified God to Work in Rural America
Rural white Americans are suffering from the effects of capitalism and white supremacy, at both an individual and a communal level. Alongside that suffering, many midwestern Protestant churches fail to address congregants’ suffering, despair and spiritual malaise. Attached to a message that is individualistic, enmeshed in secular conservative politics, and overly obsessed with status, success and serving as the arbiter of social status, these churches no longer espouse a theology that can provide meaningful answers to people in need of direction.
Instead, they channel their hurt and anger inwards, via self-loathing, depression and eventually, suicide and other forms of physical self-harm, or outwards, towards their families, their co-workers, or, at the ballot box, towards any “other” onto whom they can project their hurt onto. The growth of opioid and other addictions, domestic and gun violence, and suicide among white working class Americans over the last fifty years is striking. At the same time, the increasingly partisan and grievance-based politics practiced on the right, supported by white America, is also growing alarmingly.
While social problems, and racist, nationalistic politics have always been at play in American history, the strength of the white supremacist order allowed even disenfranchised and oppressed whites to feel that it was “their” system, that benefited them culturally, if not economically. Now, as a new, more inclusive political and social consensus is growing in America, and tearing at the seams of the White Supremacist order that has been in power since the founding of the nation, these working class whites no longer have the backstop of feeling, at the very least, superior to every black body they encounter by virtue merely of their race. As a result, white working class Americans are truly, for the first time, beginning to feel the effects, socially, politically and psychologically, of the dominant capitalist, white supremacist system in their own lives.
How, then, does the church, which was charged to carry on the mission of Christ to “proclaim the good news to the poor…proclaim liberty to the captives…recovery of sight to the blind, to set at liberty those who are oppressed,” respond theologically to the cry of white working America? How does it create a space for their suffering to be heard, and for the energy generated by their pain, to be channeled in a direction that works to further the achievement of God’s kingdom for all people? What are some theological concepts that can be put to use to restore the dignity of white working class Americans, to redirect their gaze towards the real causes of systemic suffering and oppression, and to rekindle their hope of a better future for themselves and for the world?
The tentative questions I am engaging at this point begin with “how does God relate to human suffering?” Obviously, the potential theological engagements with the topic of theodicy are almost infinite. Thus, in order to engage this question more manageably, I am asking the questions, “how does suffering manifest itself in my context of rural white working class people in the American Midwest?”, and “what theological concepts can be used to address the readily apparent suffering and hurt being felt by these people?” By focusing on my own personal context, and on the theological voice I find most compelling, I believe I can demonstrate my ability to engage theology and its application to the lived reality of people.
Obviously, I will engage a variety of works by Jurgen Moltmann himself. Primarily, I will rely on The Crucified God, Theology of Hope, and God in Creation. However, I will not restrict myself to these and will draw on a variety of his works from across his career.
Being one of the major theological voices of the twentieth century (and early twenty-first century), much has been written about and in response to Moltmann. I intend to draw upon the works of other theologians who have engaged his ideas. This includes works by Douglas Meeks, Ryan Neal, Nigel Goring Wright, Miroslav Volf, and Nicholas Ansell, among others. James Cone has also commented upon the works of Moltmann, especially in his Theology of Hope, and I intend to draw upon this work as well.
Moltmann has had immense influence in both the areas of liberation theology, and open and relational or process theology. I will draw upon works from both of these concentrations to round out my engagement with Moltmann himself. In discussing the concept of justice, as well, I will draw briefly on ideas from Martha Nussbaum and Amartya Sen, and their idea of a capabilities approach.
Other theological voices that are prominent in my own thinking, and who will be present in shaping my writing, include especially Stanley Hauerwas and John Howard Yoder. While much of their theology stands in contrast to Moltmann, the emphasis upon the church, and on Scripture as the normative standard for the Christian faith, deeply influence how I see Christianity working in the world.
Finally, drawing upon my previous training in political science and social science research methods, I will take a close look at the quantitative measures used to analyze poor white communities. This body of research will help me narrow my specific focus, to better define what I mean when I say rural white. As the community I grew up in, I know intuitively of whom and what I speak in my own mind, but for the purposes of academic work, in order to have some applicability and authority, I must define this group clearly.
Additionally, I will draw upon the large and growing body of social commentary written about poor rural whites, especially in the post-2016 world. This includes works by Nancy Isenberg, Carol Anderson, Francis Fukuyama, Sarah Smarsh, Sarah Kendzior, and JD Vance.
In this thesis, I aim to make two major movements. First, I will begin by taking a close look at rural whites in the American Midwest, people who are primarily Protestant Christian, working or middle class, and who supported Donald Trump in 2016 and the subsequent politics on the right characterized by white nationalism and racial resentment, driven by the detrimental effects of late capitalism on their communities. While questions of economy and of identity are deeply intertwined, I will primarily focus on issues of identity, especially those of race, vocation, and gender roles. From this analysis, I plan to draw forth questions for theologians about how the modern application of theological concepts has left these people behind, and how their decreasing reliance on church shows the failure of the church and theology to speak meaningfully in this context.
Next, I will engage the work of Jurgen Moltmann, especially in the areas of theodicy and hope, to envision one strain of theology that could be put to work to restore dignity to rural whites and help to address the feelings of loss, dislocation, and anger they are experiencing. I hope to demonstrate that the solidaristic work of God on the Cross, through Christ, renders God relatable for a suffering humanity, replacing an immutable and distant God commonly conceived of in traditional theology. I also will show the potential for this understanding of a relatable and accessible God for churches, as it provides the theological space that allows people to feel heard, and their pain to be made known, worthy of addressing, and capable of being heeded. Finally, I will engage Moltmann’s thought on political and liberation theology to provide a vision for a communal healing in rural white communities that enables them to direct their pain and suffering in more constructive and hopeful directions, rather than destructive ways that target racial, sexual and ethnic groups. In short, in this final section, I want to engage questions of what justice realized would look like theologically for these communities.
In these two movements, I want to draw a connection between the real suffering, often ignored or discounted because of the toxic politics it leads to, of rural whites in America, and the work on theodicy and hope in Moltmann, in order to highlight the possibility of his theology being a tool that those who minister to these hurting people can use. While there are surely economic, social, and political solutions that can be brought to bear more effectively on these hurting communities, my work as a theologian is to bring my training in this field to this context which is home to me, and try to provide some answers that will “bind up the broken-hearted,” and do the work of bringing the Kingdom of God in this world.
I choose to engage Moltmann because, in my work so far as a theologian, no personality has been so formative in crafting my thinking and directing my passion for theology. Specifically, reading Moltmann’s The Crucified God spurred my deep interest in theodicy and questions of the relatability of God to the human reality of suffering. The work of Moltmann is the primary impetus that drove me to switch from pursuing parish ministry to academic theology, and I want to honor that drive in myself. Beyond my own personal affinity to Moltmann, I think his work can be an entry into liberation theologies for white working class churches, in a way that the equally important work of James Cone or Gustavo Gutierrez, for reasons of tone and intended audience.
- Literature Review
- The Suffering of Rural Whites
- Defining the Context
- Quantifying the Situation
- What is happening in rural America?
- Moltmann’s Theology
- The Crucified God
- The Appropriation of Suffering
- A God who can relate
- Liberation and Hope
- The Crucified God in Rural America
- Helping the Church be the Church to its people
- What justice looks like
- Conclusion: Towards a White Liberation Theology
I will complete all my classwork this fall, meaning in January and Spring 2019, I can focus all my energies on researching and writing. My tentative goals are to continue reading and researching through the end of January, and then do the bulk of writing between February and April.
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Ansell, Nicholas. The Annihilation of Hell: Universal Salvation and the Redemption of Time in the Eschatology of Jurgen Moltmann. Eugene, Oregon: Cascade Books, 2013.
Bauckham, Richard. The Theology of Jurgen Moltmann. Edinburgh: T&T Clark, 1995.
Cobb, John B. and David Ray Griffin. Process Theology: An Introductory Exposition. Philadelphia: Westminster Press, 1976.
Cone, James H. A Black Theology of Liberation. 20th Anniversary Edition. Maryknoll, New York: Orbis Books, 1990.
Deneen, Patrick J. Why Liberalism Failed. New Haven: Yale University Press, 2018.
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Guttesen, Poul F. Leaning Into the Future: The Kingdom of God in the Theology of Jurgen Moltmann and the Book of Revelation. Eugene, Oregon: Pickwick Publications, 2009.
Hauerwas, Stanley. The Work of Theology. Grand Rapids: William B. Eerdman’s Publishing Company, 2015.
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Isenberg, Nancy. White Trash: The 400-Year Untold History of Class in America. New York: Penguin Books, 2016.
Jones, Robert P. The End of White Christian America. New York: Simon and Schuster, 2016.
McDougall, Joy Ann. Pilgrimage of Love: Moltmann on the Trinity and Christian Life. Oxford: Oxford University Press, 2005.
Meeks, M. Douglas. Origins of the Theology of Hope. Philadelphia: Fortress Press, 1974
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Moltmann, Jurgen. Creating a Just Future: The Politics of Peace and the Ethics of Creation in a Threatened World. London: SCM Press, 1989.
Moltmann, Jurgen. God in Creation: A New Theology of Creation and the Spirit of God. San Francisco: Harper and Row, 1985.
Moltmann, Jurgen. Theology of Hope: On the Ground and the Implications of a Christian Eschatology. Minneapolis: Fortress Press, 1993.
Moltmann, Jurgen. On Human Dignity: Political Theology and Ethics. Philadelphia: Fortress Press, 1984.
Muller-Fahrenholz, Geiko. The Kingdom and the Power: The Theology of Jurgen Moltmann. Minneapolis: Fortress Press, 2001.
Neal, Ryan A. Theology as Hope: On the Ground and Implications of Jurgen Moltmann’s Doctrine of Hope. Eugene, Oregon: Pickwick Publications, 2008.
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Perkinson, James W. White Theology: Outing Supremacy in Modernity. New York: Palgrave Macmillan, 2004.
Reimer, A. James. Toward an Anabaptist Political Theology: Law, Order and Civil Society. Eugene, Oregon: Cascade Books, 2014.
Ruether, Rosemary Radford. Sexism and God-Talk: Toward a Feminist Theology. Boston: Beacon Press, 1983.
Ruether, Rosemary Radford. America, Amerikkka: Elect Nation and Imperial Violence. London: Equinox, 2007.
Sample, Tex. Earthy Mysticism: Spirituality for Unspiritual People. Nashville: Abingdon Press, 2008.
Sample, Tex. White Soul: Country Music, the Church, and Working Americans. Nashville: Abingdon Press, 1996.
Sample, Tex. Blue Collar Resistance and the Politics of Jesus: Doing Ministry with Working Class Whites. Nashville: Abingdon Press, 2006.
Sample, Tex. Blue Collar Ministry: Facing Economic and Social Realities of Working People. Valley Forge: Judson Press, 1984.
Smarsh, Sarah. Heartland: A Memoir of Working Hard and Being Broke. New York: Scribner, 2018.
Vance, J.D. Hillbilly Elegy: A Memoir of a Family and Culture in Crisis. New York: Harper, 2016.
Wakefield, James L. Jurgen Moltmann: A Research Bibliography. Lanham, Maryland: The Scarecrow Press, 2002.
Wright, Nigel Goring. Disavowing Constantine: Mission, Church and the Social Order in the Theologies of John Howard Yoder and Jurgen Moltmann. Carlisle: Paternoster Press, 2000.
Yoder, John Howard. The Politics of Jesus. 2nd Edition. Grand Rapids: William B. Eerdman’s Publishing Company, 1994.
Zoran Grozdanov, Ed. Theology – Descent into the Vicious Circles of Hell: On the Fortieth Anniversary of Jurgen Moltmann’s The Crucified God. Eugene, Oregon: Cascade Books, 2016.