The basic story line revolves around a long conflict between the human race and their rebellious creation, the Cylons. The Cylons have evolved from "robotic" soldiers (what humans call "toasters") to human-like characters who cannot be detected within the normal human population. OK, I know, but its amazing how easy it is to suspend belief here because the story is well-told.
But here's the thing. The humans are polytheists, the Cylons monotheists. The humans thank the gods for their world, the Cylons view the world in relation to one source. This is a pretty interesting flip on things, one worthy of its own post by someone with more knowledge of both the show and systematic theology.
But here's the other thing. There's a new spin-off from the BG phenomenon that tells the back story, Caprica. The creation of the Cylons, it appears, comes out of a terrorist attack (in a round about way) committed by a religious cult that is interested in serving "the one true God." Monotheism and terrorism are related. The link is explicit. The belief in one God as the source for everything is inherently violent. With one God, there are only two sides, good and evil, with us or against us. The implication is that this is inherently violent.
I've stewed over this for a number of years now. Christianity is not only monotheistic, but historical. That is, the primary issue for Christianity is the outcome of history, and that is certainly a contested reality. I'm not saying that Christianity is inherently or inescapably violent, but I am saying that a monotheistic, historical faith has certain temptations along these lines.
Moltmann makes similar observations to those made by the BG crowd (don't want to oversimplify BG here, the question of God is dynamic, not wooden or static). Moltmann is critical of any theology that is monistic, by which he means any notion of God as a single source. He suggests that such a view of God results in an over/against view of the relationship between God and world. Much of Christian theology is susceptible, for Moltmann, to the label "monist." This is particularly true of Christian traditions, including most of Western Christianity, that define God in relation to a single substance (ousia) that is prior to an understanding of God as three persons. Pannenberg piles on at this point as well, criticizing any notions that reduce God to a single-acting-subject.
The antidote for both to Christian monism is a more biblical understanding of God as Triune. For Moltmann, if you start with philosophy, you emphasize one God and then try to explain the three persons. If you start with the biblical testimony, you start with the relations of the three persons and move from there to God's unity. As Moltmann works the biblical witness, particularly as it relates to the "history of the Son" and the drama of the Kingdom of God, we find a dynamic God with different centers of action and reciprocal relations. This God is not closed, like the god of classical theism; immutable, simple, persisting, free. The God of Scripture is open, passionate, understood as making room for the other in love.
For me, this is precisely the importance of the Trinity, especially as seen in the work of theologians like Moltmann and Pannenberg. It keeps God in history without the amplifier of monism. It guards the Christian imagination from an easy us vs. them. It makes possible visions of God's future that are rooted in non-violence which corresponds best to the story of Jesus found in the gospels.
