[Oe List ...] Fwd: My Meditative Council: Seven Theologians from Kierkegaard to Marshall
David Marshall
davidpaulmarshall1956 at gmail.com
Thu Sep 4 14:51:03 PDT 2025
What Is a Theologian Anyway & Why Should We Care?
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My Meditative Council: Seven Theologians from Kierkegaard to Marshall
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Is a Theologian Anyway & Why Should We Care?
David Marshall <https://substack.com/@davidmarshall571181>
Sep 4
<https://substack.com/@davidmarshall571181>
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I grew up in the Order: Ecumenical hearing the term “Meditative Council” a
lot. This meant a group of people in my head who helped direct my actions.
Sometimes I intentionally placed them there, but sometimes they weaseled in
on their own. This article covers seven people on my “Meditative Council of
Theologians”: S*ø*ren Kierkegaard, Rudolf Bultmann, Paul Tillich, Dietrich
Bonhoeffer, H. Richard Niebuhr, Joseph Wesley Mathews, and Gene Wesley
Marshall. The last two I knew personally—one was my father. The first five
came to me from books, lectures, seminars, videos and conversations with
fellow students.
If you have been following my Substack articles, you know I wrote earlier
this year about seven Christian men who helped shape me in *IRON BOY:
Searching for Freedom Inside a Family Religious Order
<https://substack.com/redirect/5b4b7428-e008-42f2-b6e6-b219237029d7?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>*.
You also know my father, Gene Wesley Marshall, who passed away last month
at the age of 93, was one of them. He died with gusto, engaged in an hour
long conversation with fellow 90-something Ben Ball about theology just a
week before he died.
Which brings me to the topic of this article: *What is a “theologian”
anyway, and why should anyone care?* And what’s the difference between an
ordained “minister” and a “theologian.” And importantly to my life, and
maybe yours, of these seven theologians, now all deceased, *what was their
main impact on Christian theology and how did they differ?*
Let’s start with a chronology of the life spans, locations, and overlap of
these seven theologians:
S
<https://substack.com/redirect/643be40c-7222-4cb5-a357-6b5d89c5efd5?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>*ø
<https://substack.com/redirect/643be40c-7222-4cb5-a357-6b5d89c5efd5?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>*ren
Kierkegaard
<https://substack.com/redirect/643be40c-7222-4cb5-a357-6b5d89c5efd5?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
(1813-1855, died at 42 years old - Denmark)
Rudolf Bultmann
<https://substack.com/redirect/e8b30ad0-681b-4458-9a6a-fe77cb348dfb?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
(1884-1976, died at 92 years old – Germany)
H. Richard Niebuhr
<https://substack.com/redirect/b367c97c-c660-43df-943b-cf6e0392b81d?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
(1884-1962, died at 78 years old – United States)
Paul Tillich
<https://substack.com/redirect/d90ad0e1-983e-46cf-9f73-dab7d971cddd?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
(1886-1965, died at 79 years old – Germany, United Stated)
Dietrich Bonhoeffer
<https://substack.com/redirect/3e5c137b-14e6-49d8-a3ee-f9eb2d9e606e?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
(1906-1945, died at 39 years old - Germany)
Joseph W. Mathews
<https://substack.com/redirect/a149b570-e0d7-48f9-9172-07ca3a56780c?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
(1911-1977, died at 66 years old – United States)
Gene W. Marshall
<https://substack.com/redirect/37aa4540-32d0-4f0b-9a84-7a743e2cf297?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
(1932-2025, died at 93 years old – United States)
<https://substack.com/redirect/75b63e77-5360-451d-98bd-13c7d6156d8a?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
Of these seven theologians, only Kierkegaard was both born and died in the
19th century. Bultmann, Niebuhr and Tillich were born in the 19th century
and died in the 20th century. Bonhoeffer and Mathews were born and died in
the 20th century. Marshall was born in the 20th century and died in the 21st
century, just last month.
This inquiry started from me a few weeks ago when the aforementioned
Amazing Ben Ball wrote to an Order: Ecumenical online alumni group saying
he wished to make a large donation to a dedicated room in the Ecumenical
Institute building on the Near North Side of Chicago to my father. He said:
““Without question, he is by far the greatest and most effective living
theologian.”
That got me thinking. Dad stopped preaching from the pulpit of the
Methodist Church many moons ago, and I thought of him as a “Recovering
Minister” in the same way as we hear about “Recovering Lawyers.” So I
didn’t really consider him to be a clergyman in the traditional sense
anymore, nor as a theologian in the same sense as some of the other bigger
names with wider audiences whom we all studied in the Order.
So I dug in, partially with the help of fellow Order/EI/ICA alumnus James
Wiegel, who sent me some of his recent ChatGPT inquiries about my father
and Joseph Wesley Mathews, and partially based on my own Google AI and
ChatGPT questions. My brother Wayne had also done some ChatGPT inquiries
about both Joe Mathews and Dad a few weeks ago. Some of what follows is
from the AI engines, as indicated by italics.
What Is a Theologian Anyway?
Here is how ChatGPT answers the question about the definitions and
differences between a Christian “minister” and a “theologian”:
*1. Christian Minister*
· *Definition: A person officially recognized and authorized by a church to
lead worship, preach, administer sacraments, and provide pastoral care.*
· *Distinguishing Characteristics:*
o *Primary role is practical and pastoral.*
o *Focuses on serving a congregation and guiding people in faith.*
o *Often performs rituals like baptisms, weddings, funerals, and preaching
weekly sermons.*
o *Emphasis is on applied theology—putting faith into action in daily life.*
*2. Christian Theologian*
· *Definition: A person who studies, interprets, and systematizes the
doctrines of Christianity, often in an academic or scholarly context.*
· *Distinguishing Characteristics:*
o *Primary role is intellectual and analytical.*
o *Focuses on understanding and explaining faith, scripture, history, and
doctrine.*
o *Often writes books, essays, or teaches in seminaries/universities.*
o *Emphasis is on theoretical theology—exploring ideas about God, Christ,
the Spirit, and the Church.*
*✅ Key Difference: A minister leads and nurtures a community of believers
in practice; a theologian studies, interprets, and teaches the ideas behind
the faith. Many individuals, like Tillich or Bonhoeffer, can be both
minister and theologian, but their primary emphasis differs.*
Okay, so far this tells me that a theologian can also be a minister, in
most cases is ordained, and probably spent part of their careers preaching
to their local congregations. But a minister is not necessarily a
theologian unless they study, interpret, and systematize Christian
documents, frequently in an academic or scholarly way. But many ministers
do this was well. Distinguishing characteristics of theologians seem to be
writing books and teaching in seminaries. Joseph Mathews taught as Perkins
Theological Seminary at Southern Methodist University, but he did not
publish any books (to my knowledge). My father, Gene Wesley Marshall, wrote
twelve books, mostly on religion and theology, but did not teach in
universities. The other five members of my Meditative Council wrote
numerous books, had books written about them, and most taught in academic
settings. One, Dietrich Bonhoeffer, notably died in prison resisting the
Nazis in World War II.
What Does Each New Theologian Bring to the Party?
My second line of inquiry is why not just teach the Bible using the words
of Jesus and his disciples as documented by the Mark, Mathew, Luke, John,
and Paul? My answer to this important question was ingrained into me from a
young age by my father and mother: the folks who wrote the New Testament
part of the Christian bible in the first century spoke in parables and
mythology, so modern scholars needed to interpret these stories for our own
lives. Otherwise, we had to believe everything literally happened, which
didn’t make any sense. If that was true, we had to believe in magic and the
supernatural.
So here come the well-known modern theologians, Kierkegaard, Bultmann,
Tillich, Bonhoeffer, and H. Richard Niebuhr (distinguished here between his
brother Reinhold Niebuhr, who was also a theologian), and two lesser-known
theologians, Mathews and Marshall.
Realizing that the AI language model can be long-winded unless boundaries
are set, my question to Google AI and ChatGPT was the same in all cases:
“What is <person’s name> main contribution to Christian theology in one
sentence?”
Here are the answers I received:
*“Søren Kierkegaard's main contribution to theology is his emphasis on the
individual's subjective relationship with God, characterized by a
passionate "leap of faith" beyond the limitations of reason and a critique
of institutionalized Christianity that, in his view, had become too
complacent and impersonal.”* (source: Google AI) *“Søren Kierkegaard’s
emphasized the individual’s subjective relationship with God, stressing
personal faith, existential choice, and the necessity of confronting doubt
and anxiety in the journey of authentic Christian life.”* (source: ChatGPT)
<https://substack.com/redirect/84905c7c-25fe-4ef1-8375-4f6beac8a83e?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
*“Rudolf Bultmann's main contribution to theology is his demythologization
program, which aims to strip away the mythological elements of the New
Testament to reveal its core existential and theological meaning for modern
people.”* (source: Google AI) “*Bultmann translated biblical myth into
modern, existential meaning.”* (source: “ultra-short sentence” per ChatGPT)
<https://substack.com/redirect/2912a954-4e9a-4bfb-81fb-9d7f74b0de5d?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
*“Paul Tillich's main contribution was developing a theology that engages
with modern existentialism, particularly by defining God as "being-itself,"
the ground of all being, rather than a being among others. He also
emphasized that religious symbols and doctrines point to existential
truths, not literal ones.”* (source: Google AI) *“Tillich said that God is
not just another being out there in the universe, but the very ground of
being itself—the depth of everything that exists and the source of ultimate
meaning.”* (source: “ultra-short sentence” per ChatGPT)
<https://substack.com/redirect/86a2512b-2f44-4fdc-b436-a9e5e40ab7b3?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
*“Dietrich Bonhoeffer's primary theological contribution can be summarized
as his call for a "religionless Christianity," which emphasizes that
authentic Christian life requires living and engaging with the secular
world, serving others, and participating in God's suffering in the world,
rather than retreating into traditional religious practices or institutions
for personal salvation.”* (source: Google AI) “*Bonhoeffer taught that real
Christian faith is not cheap or easy, but a matter of costly discipleship,
lived out in community and in courageous, responsible action for others.”*
(source: “ultra-short sentence” per ChatGPT)
<https://substack.com/redirect/32426f33-3c1d-43a9-a977-7c219d9972a9?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
*“H. Richard Niebuhr's primary contribution to theology is his development
of a typology outlining five different models for understanding the
relationship between Christianity and culture: Christ against Culture,
Christ of Culture, Christ above Culture, Christ and Culture in Paradox, and
Christ the Transformer of Culture.”* (source: Google AI) “*Niebuhr explored
the many ways Christians have responded to culture through history, showing
that Christ can stand against, above, or within culture—and that faith is
always lived in tension with the world.”* (source: “ultra-short sentence”
per ChatGPT)
<https://substack.com/redirect/7d3df8a7-83cf-4bb1-94e3-082d7e6a6495?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
>From those who have read *IRON BOY* or my Substack article about the
Ecumenical Institute’s signature weekend course for lay people, Religious
Studies 1
<https://open.substack.com/pub/marshallbooks/p/abcs-of-holy-spirit-and-church?r=23ftwm&utm_campaign=post&utm_medium=web&showWelcomeOnShare=false>
(RS-1), you know that four of these theologians made major contributions to
the three parts of the Holy Trinity and the role of the “Church”:
· GOD – demythologized as MYSTERY by Bultmann
· CHRIST – demythologized as GRACE by Tillich
· HOLY SPIRIT – demythologized as FREEDOM by Bonhoeffer
· CHURCH – redefined as SOCIAL PIONEER by H. Richard Niebuhr
If Kierkegaard loomed so large in the Ecumenical Institute staff’s
thinking, why didn’t he warrant his own module in RS-1? To hear my father
talk about it, Kierkegaard was the father of RS-1, or the root theologian
from whence the others came.
Google AI did not have a one-sentence summary for Mathews or Marshall, but
ChatGPT did:
*Joseph W. Mathews’s main contribution to modern theology was to move
theology out of the classroom and into the world, shaping it as a lived,
communal discipline where the church confronts social, political, and
economic realities through structured methods of engagement and action.*
And here’s my crack at it:* Joseph W. Mathews’s* main contribution to
theology is in synthesizing the works of the aforementioned five
theologians from the 19th and 20th centuries, and bundling their work in
understandable language for clergy and lay people, which included the
Religious Studies 1 course using Christian symbols and the Other World and
Odyssey curriculum using secular language, together with his commitment to
put the “social pioneering” church to work in underserved communities.
(source: David Marshall from reading GWM’s writings about JWM)
<https://substack.com/redirect/ddb1f85c-8eee-44c2-836d-87c3393c19e4?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
ChatGBT on my father (I let it go to three sentence, because, hey, he’s my
dad!):
*“Gene Wesley Marshall has contributed significantly to modern theology
through his exploration of Christian consciousness and the integration of
religious experience with profound human awareness. His main contribution
to modern theology can be summarized as follows: Gene Wesley Marshall
reimagined Christian theology as a dynamic interplay between profound human
consciousness and the sacred, emphasizing the transformative power of
awareness in spiritual practice. This perspective positions theology not
merely as doctrinal study but as a lived, conscious experience that engages
deeply with the mysteries of existence.”*
And here’s my version:* Gene W. Marshall’s* main contribution to theology
is taking the work of the Ecumenical Institute and Institute of Cultural
Affairs in the 20th century to new levels in the 21st century through
the Realistic
Living
<https://substack.com/redirect/395da107-1c0e-4ecc-9eb4-afe0f1922ab7?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
curriculum that stressed co-pastor circles of engaged community members
practicing demythologized religious principles together in radical and
active service to the world. These included leadership in the bioregional
movement, and embracing world religions and other more secular spiritual
expressions. (source: David Marshall from reading GWM’s writings and
discussions with him)
<https://substack.com/redirect/81e3ccc0-c0b3-4c2b-8c3e-d467097663c5?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
Marshall After Mathews - Measuring Impact
This last section is courtesy of James Wiegel, who sent this to me soon
after my father died last month. He asked ChatGPT several penetrating
questions about Dad.
Wiegel’s Question: Gene Wesley Marshall died this morning at 93 years of
age. What did he contribute to contemporary theology?
Answer: *I’m sorry to hear about the passing of Gene Wesley Marshall this
morning. While I couldn’t locate a published obituary just yet, I did find
credible sources detailing his life’s work and contributions to
contemporary theology. Here’s what stands out:*
*Contributions of Gene Wesley Marshall to Contemporary Theology*
*1. Championing an Interpretive Theology of “Approximate Knowing”*
*Marshall’s recent work “Approximate Knowing: The End of our Dogmatic View
of Religion,” reframes theological understanding around humility and
mystery. He encourages readers to embrace uncertainty and curiosity instead
of rigid doctrinal certainty. According to the description, he argues that
our knowledge of reality—including spiritual and religious truth—is
inherently “approximate,” and that recognizing this opens us to deeper
insight and spiritual growth.*
*2. Merging Science, Faith, and Social Ethics*
*His background in mathematics and physics (initially educated at Oklahoma
State University) later became foundational to a nuanced, interdisciplinary
approach to theology. After entering seminary at Perkins School of Theology
in 1953, he served as a pastor, army chaplain, and led an ecumenical
institute supporting diverse leadership for social engagement.*
*3. A Voice for Freedom and Liberation Theology*
*In “So Be Free: Pastoral Discourses on Freedom,” Marshall explores the
nature of freedom—human, spiritual, and ethical—through a lens that blends
secular and Christian vocabularies. His 24 essays invite readers into deep
reflection, asserting that freedom is not just a concept but a lived
relationship with the “Profound Reality.”*
*4. Visionary Integration of Activism and Theology*
*From the early 1960s, Marshall was active in the civil rights movement,
serving as the Protestant executive for the National Conference on Religion
and Race. In the 1980s, he helped organize the bioregional movement, an
ecological and cultural approach to community living. Starting in 1983, he
co-founded the nonprofit Realistic Living with his wife Joyce, through
which they designed innovative educational programs, workshops, and
published numerous theological and ethical writings.*
*5. Producing a Rich Tapestry of Theological Works*
*Over many decades, Gene Wesley Marshall authored multiple books including:*
-
*“The Thinking Christian” — exploring religion as a social process linking
humans to “Profound Reality,” and calling for a revitalized, activist form
of Christian practice. *
-
*“Radical Gifts: Living the Full Christian Life in Troubled Times,”
“From Empire to Eco-Democracy,” and “The Enigma of Consciousness”—though
less detailed in online descriptions, these titles suggest thoughtful
intersections between faith, societal challenges, and consciousness.*
*In Summary*
*Gene Wesley Marshall’s legacy is one of bridging disciplines, movements,
and spiritual depths:*
-
*Theologically, he urged humility and wonder—seeing theological knowledge
as “approximate,” and faith as a dynamic, interpretive process. *
-
*Practically, he combined activism and theology, engaging in civil rights,
ecological reform, and spiritual formation through the Realistic Living
movement. *
-
*Creatively, he produced a broad body of writing that fused rational
inquiry, spiritual reflection, and social ethics. *
*Would you like to explore any of his works in greater depth—perhaps
excerpts from “Approximate Knowing” or themes in “The Thinking Christian”?
Let me know, and I can help dig deeper.*
Wiegel’s Question: That’s a really thoughtful question. Let’s look at it in
two parts — impact on established Christianity and on progressive social
movements — and weigh the likelihood in each sphere.
*1. Established Christianity (mainline or institutional churches)*
-
*Opportunities for impact *
-
*Gene Wesley Marshall’s emphasis on “approximate knowing” and humility
before mystery resonates with many theologians and clergy who
are trying to
move their congregations away from rigid dogma toward a more open,
exploratory faith. *
-
*His engagement with civil rights, ecology, and freedom mirrors themes in
mainline Protestantism (United Methodist, UCC, ELCA, PCUSA) that are
already shifting toward social justice and ecological awareness. *
-
*His writings provide fresh language for clergy and lay leaders who want to
ground activism in theological depth. *
-
*Limitations *
-
*Established Christianity is struggling with declining membership,
polarization, and an aging base. Institutions often adopt theological
innovations slowly, and “approximate knowing” may feel destabilizing to
those seeking certainty. *
-
*Evangelical and Catholic traditions—together representing the bulk of
global Christianity—are less likely to adopt his framework, since it
softens dogma and authority. *
-
*Likelihood of positive impact: Moderate (around 40–50%) His thought will
likely shape progressive clergy, seminary students, and adult education
circles in mainline denominations, but is unlikely to move the broader
institutional church as a whole. *
*2. Progressive Social Movements*
-
*Opportunities for impact *
-
*Marshall’s integration of faith, science, ecology, and liberation is
exactly the sort of theological grounding that progressive
activists often
seek but lack. *
-
*His emphasis on freedom, justice, and ecological democracy dovetails with
climate activism, racial justice work, and grassroots democratic
movements.
*
-
*Because he wrote accessibly, his works may circulate in networks of
faith-based activism, eco-justice movements, and interfaith organizing. *
-
*Limitations *
-
*Progressive movements are increasingly secular in their language and may
be suspicious of explicitly Christian frameworks, even if the theology is
open and non-dogmatic. *
-
*His influence may be strongest in small, intentional communities and
networks (like Realistic Living or eco-spiritual collectives) rather than
in mass movements. *
-
*Likelihood of positive impact: Moderate-to-High (around 55–65%) His work
is well positioned to inspire progressive religious activists,
eco-theologians, and interfaith educators. While unlikely to transform mass
secular movements, it could deeply shape pockets of committed leaders. *
*3. Where his greatest impact may lie*
-
*Seminary and adult theological education — providing frameworks for
open-ended, justice-focused Christianity. *
-
*Faith-based eco-activism — grounding bioregional and ecological movements
in spiritual depth. *
-
*Small networks and intentional communities — where his writings can be
studied and practiced more fully than in hierarchical institutions. *
*Overall likelihood of lasting impact: Moderate (about 50–60%)*
*Marshall’s legacy will likely endure less as a mainstream theological
shift, and more as a seedbed of ideas nourishing small but influential
progressive Christian and eco-justice circles. Over time, his concepts
(especially “approximate knowing” and freedom as a theological horizon) may
filter into broader Christian thought through those networks.*
*Would you like me to map out which current networks, seminaries, or
movements are most likely to carry his thought forward? That might give a
clearer picture of his lasting influence.*
*Here’s a clearer map of where Gene Wesley Marshall’s thought—especially
his ideas on approximate knowing, social ethics, ecology, and
liberation—might resonate most strongly:*
*1. Progressive Christian Networks & Organizations*
*Progressive Christianity, as a movement, emphasizes interpretive theology,
social justice, environmental stewardship, mystery, and inclusivity.*
*Marshall’s theology—highlighting curiosity, humility before mystery,
orthopraxy (right action over right belief), and ecological
awareness—aligns well with these values and could find a natural home among
congregations and individuals in networks like Progressive Christianity
(the organization).*
*Likelihood of adoption: High*
*Why: His ideas dovetail with core progressive Christian emphases on
metaphorical biblical interpretation, ecological justice, and faith as
ethical practice rather than doctrinal purity.*
*2. Ecotheology & Eco-Justice Movements*
*Theologians increasingly advocate for an ecological reformation within
Christianity—integrating science, stewardship, justice, and new ways of
relating to creation.*
*Marshall’s fusion of theology, science, and activism—particularly through
his Realistic Living endeavors—could enrich conversations among
eco-theologians, green seminaries, and faith-based environmental
organizations.*
*Likelihood of adoption: Moderate to High*
*Why: His emphasis on ecological awareness, grounded in theological ethics
and social responsibility, offers robust material for eco-justice curricula
and spiritual formation.*
*3. Seminary Classrooms & Theological Education*
*Even though Marshall isn’t yet widely cited in academic journals, his book
“Approximate Knowing” (2024) deliberately reframes theology toward
curiosity, humility, and interpretive practice.*
*Seminaries—especially liberal ones exploring progressive theology,
eco-justice, or interdisciplinary ethics—could incorporate his language and
concepts into courses on public theology, pastoral formation, or contextual
theology.*
*Likelihood of adoption: Moderate*
*Why: His fresh theological vocabulary and activist orientation suit
progressive academic environments, though wider institutional uptake may
develop gradually.*
*4. Intentional Faith-Based Communities & Eco-Spiritual Networks*
*Marshall’s hands-on legacy—through Realistic Living, civic engagement, and
bioregional ecological projects—positions his ideas to thrive within small,
intentional communities that integrate spiritual formation, activism, and
ecological practice.*
*Likelihood of adoption: High (within these niches)*
*Why: These communities value experiential theology and often seek
frameworks that clarify the integration of faith, justice, and
environment—precisely where Marshall’s work shines.*
<https://substack.com/redirect/aa914f35-b5c2-44ed-a364-7cb8876366c5?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>
*Bigger Picture Impact*
*While mainstream churches may be slower to adopt his ideas, Marshall’s
influence could ripple outward via:*
-
*Progressive Christian networks influencing clergy, laity, and educators. *
-
*Eco-theology initiatives shaping green spirituality and social ethics. *
-
*Seminary dialogues introducing his thought to future religious leaders and
scholars. *
-
*Niche spiritual communities exemplifying his values in lived practice. *
*Over time, these conduits may infuse broader Christian discourse with
renewed emphasis on mystery, humility, and ecological justice.*
*Would you like help identifying specific institutions—such as particular
seminaries, eco-justice organizations, or progressive publishing
outlets—where his work would be welcomed or could gain traction? I’d be
happy to dig further.*
*Here’s a curated overview of specific institutions, networks, and
initiatives where Gene Wesley Marshall’s theological vision—particularly
his emphases on approximate knowing, ecological justice, social liberation,
and spiritual humility—would likely find a receptive and fertile home:*
*Seminaries Excelling in Progressive, Ecological, or Liberation Theology*
*Pacific School of Religion (PSR), Berkeley, CA*
-
*A longstanding leader in progressive theological education, PSR fosters
inclusive ministry, social transformation, and spiritual formation rooted
in justice and equity. Their programs include the Master of Theological
Studies with environmental theology components, Master of Arts in Social
Transformation, and options focused on progressive ministry and activism. *
*Garrett-Evangelical Theological Seminary – Center for Ecological
Regeneration, Evanston, IL*
-
*This center integrates eco-theological understanding, earth-based
spiritual practices, and social justice, grounded in theological education.
It emphasizes bioregional solidarity and interconnection between ecological
repair and communal healing. *
*Starr King School for the Ministry, Oakland, CA*
-
*A Unitarian Universalist seminary committed to “Educating to Counter
Oppressions (ECO).” While interfaith in nature, it strongly supports
progressive spiritual leadership and activist theology that aligns with
Marshall’s integration of mystery, liberation, and ecological care. *
*Eco-Theological & Faith-Based Environmental Organizations, Creation
Justice Ministries*
-
*A Christian ecumenical initiative offering worship-based resources—sermon
starters, Bible studies, liturgical guides—to help churches integrate
ecological care into faith communities. *
*GreenFaith*
-
*A global interfaith coalition promoting faith-rooted climate justice
through local organizing, divestment campaigns, training, and environmental
advocacy. Their values mesh well with Marshall’s vision of theology in
connection with justice and Earth care. *
*A Rocha*
-
*An international network of Christian community-based conservation
organizations. They combine conservation, research, education, and theology
in pursuit of biodiversity care and ecological restoration. *
*Evangelical Environmental Network (EEN)*
-
*Mobilizes evangelical Christians for creation care, combining
environmental concerns with justice for vulnerable communities—bridging
secular activism and explicit Christian frameworks. *
*Interfaith Center for Sustainable Development (ICSD)*
-
*Based in Jerusalem, this organization connects religion with ecology,
producing ecological commentaries of scripture (Eco Bible), trainings for
clergy (EcoPreacher), interfaith conferences, and promoting faith-based
sustainability globally. *
*Yale Forum on Religion and Ecology*
-
*A transdisciplinary project promoting scholarly engagement and teaching at
the intersection of religion and ecological justice. Offers publications,
courses (e.g., on religious responses to ecology), and convenings that
connect theology with environmental ethics. *
*Faith in Place*
*(Chicago & Midwest)*
-
*A nonprofit coordinating religious leaders in environmental
sustainability projects—such as clean energy, sustainable food systems, and
inter-congregational cooperation—rooted in ecological justice.*
So What?
So where does this all leave me, and perhaps you as well? My Big Takeaway
is that what it means to be a Theologian is evolving just like
spirituality, formal religions, and specifically Christianity. In both
Joseph Mathews’s and my father’s case, I think one of their big
contributions to the field of theology is to extend it beyond “theoretical
theology” to *“practical theology.”*
Joseph Mathews demonstrated that in the turn to the world in the early
1970s in moving the mission beyond the Christian work of the Ecumenical
Institute to the more secular work of the Institute of Cultural Affairs,
which included hundreds of Bicentennial Town Meetings in the United States
in 1976 and scores of human and rural development projects around the world
in the 1970s. The LENS course, using many of the group methodologies honed
by Order: Ecumenical and Ecumenical Institute staff, helped commercial
businesses forge new more human ways of operating, and continues to exist
today in the Change Methods work of the Institute of Cultural Affairs on a
global scale.
My father was the dean of The Academy, an eight-week training program in
the late 1960s and early 1970s that included almost all of the religious
and secular curriculum from that era. I guess in that sense, it was his
mini academic career. In my opinion, Dad was not as charismatic in his
speaking and teaching style as his mentor, but he tried his best to emulate
Joe. But Dad distinguished himself as a theoretical and practical
theologian after Joe died in 1977 for the next 48 years in the fourteen
books he wrote.
In a future Substack article, I will list Dad’s books and give my summary
of each one in case you are interested in finding out more about his work.
I will also provide links to Dad’s favorite books by his predecessor
theologians, Kierkegaard, Bultmann, Tillich, Bonhoeffer, and H. Richard
Niebuhr.
Meanwhile, here are links to the books referenced in this article, and to
the biography written about Joseph Mathews by his brother James Mathews,
who was a Bishop in the United Methodist Church in the United States.
*Bending History: Selected Talks of Joseph W. Mathews
<https://substack.com/redirect/5e8ca942-abdf-48ea-b0c6-65e149a74624?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>*,
edited by John L. Epps
*Brother Joe: A 20th Century Apostle
<https://substack.com/redirect/7631c021-981b-4ea6-8765-60a5484abd4b?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>*,
by James K. Mathews
*The Thinking Christian: 23 Pathways to Awareness
<https://substack.com/redirect/48b036b5-8dec-4791-bc99-36927e6116a7?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>*,
by Gene W. Marshall
*Approximate Knowing: The End of Our Dogmatic View of Religion
<https://substack.com/redirect/650180ac-6929-472b-8784-f1f775f50976?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>,
by Gene W. Marshall*
*So Be Free: Pastoral Discourses on Freedom
<https://substack.com/redirect/26a7cc16-f35d-46b1-b716-a43c1c7d2f7b?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>*,
by Gene W. Marshall
*Radical Gifts: Living the Full Christian Life in Troubled Times
<https://substack.com/redirect/ee1b08fa-fd56-46c5-84a7-5ffc3ab300cf?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>*,
by Gene W. Marshall
*The Enigma of Consciousness
<https://substack.com/redirect/5583e75c-ed68-45bf-8d2b-b54a59fb964c?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>*,
by Gene W. Marshall
*From Empire to Eco-Democracy
<https://substack.com/redirect/d9ee8c6c-1cee-4f13-8685-2216ac26d1df?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>*,
by Gene W. Marshall, Ben Ball, Marsha Buck, Ken Kreutziger, and Alan Richard
*The Making of Religious Radical: a Memoir
<https://substack.com/redirect/a78ca8c6-3168-4f0f-9b18-50dc4f0decb5?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>*,
NEW by Gene W. Marshall
*Iron Boy: Searching for Freedom Inside a Family Religious Order
<https://substack.com/redirect/5b4b7428-e008-42f2-b6e6-b219237029d7?j=eyJ1IjoiMjNmdHdtIn0.hKkCvVGlLJm6z0dqBoJYtARzogrA-ZHkwDj74vxviBc>*,
NEW by David Marshall
Growing up in the Order, we used to say, “I claim the promise…” before
wishing for something positive. I therefore “claim the promise” that you
and I, if we believe in a theology, that we PRACTICE it in our daily and
weekly lives.
Grace, Peace, & Love,
David Paul Marshall
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© 2025 David Marshall
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