It’s time for a new acronym—a counter-narrative to the Calvinistic gospel of TULIP, as well as to the Arminian DAISY and the Molinist ROSES.
God does not view us as depraved creatures. We are God’s children, and he views us as any good parent would their children. God’s desire is not to punish us for sin, but to heal the wounds our sin causes.
We are not merely individuals. Humanity stands or falls together as a whole. By becoming human, Jesus entered into solidarity with the whole human race. With his death, all of humanity died, and with his resurrection, all of humanity gained new life.
God has never needed to be reconciled to us. It is we who have turned away from him, and God’s desire is to reconcile all of creation to himself and to each other. He has done, is doing, and will continue to do everything possible to bring about our reconciliation.
God’s grace is not coercive or manipulative, and it does not override our free will. It is, however, constantly poured out in full measure on all of creation. Though every individual receives God’s grace, some choose to resist, placing themselves at odds with the intended state of humanity.
Salvation is neither an irreversible decision nor a status that can be lost. Rather, salvation is a process with some steps taken forward and some taken backward. In as much as we simply submit to God’s love, we are continually transformed into his image.
Before there were Christian “beliefs,” there was Christian spirituality. Before the council of bishops at Nicea decided that Jesus Christ is the second person of the Trinity, there was Christian spirituality. Before the Council of Chalcedon decided that Jesus Christ has two natures, divine and human, there was Christian spirituality. Indeed, before the title “Son of God” was ascribed to Jesus of Nazareth, there was Christian spirituality.
Source: Christianity is a Spirituality
But the principle of universal relativity is not to be stopped at the consequent nature of God. This nature itself passes into the temporal world according to its gradation of relevance to the various concrescent occasions…. For the perfected actuality passes back into the temporal world, and qualifies this world so that each temporal actuality includes it as an immediate fact of relevant experience. For the kingdom of heaven is within us today. The action of the fourth phase is the love of God for the world. It is the particular providence for particular occasions. What is done in the world is transformed into a reality in heaven, and the reality in heaven passes back into the world. By reason of this reciprocal relation, the love in the world passes into the love in heaven, and floods back again into the world. In this sense, God is the great companion— the fellow-sufferer who
Whitehead, Process and Reality
Nancey Murphy, Keith Ward, William A. Dembski, Gregory A. Boyd, Robin Collins, Mahmoud Ayoub, Varaddarja V. Raman