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Christian deism

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See also: Theistic rationalism



John Locke is often credited for his influence on Christian deism
Christian deism, in the philosophy of religion, is a standpoint that branches from Christianity. It refers to a deist who believes in the moral teachings—but not divinity—of Jesus. Corbett and Corbett (1999) cite John Adams and Thomas Jefferson as exemplars.[1] The earliest-found usage of the term Christian deism in print in English is in 1738 in a book by Thomas Morgan,[2] appearing about ten times by 1800.[3] The term Christian deist is found as early as 1722,[4][5] in Christianity vindicated against infidelity by Daniel Waterland (he calls it a misuse of language), and adopted later by Matthew Tindal in his 1730 work, Christianity as Old as the Creation.[6]
Christian deism is influenced by Christianity, as well as both main forms of deism: classical and modern. In 1698 English writer Matthew Tindal (1653–1733) published a pamphlet "The Liberty of the Press" as a "Christian" deist.[citation needed][dubious – discuss] He believed that the state should control the Church in matters of public communication.[7][relevant? – discuss]
It adopts the ethics and non-mystical teachings of Jesus, while denying that Jesus was a deity. Scholars of the founding fathers of the United States "have tended to place the founders' religion into one of three categories—non-Christian deism, Christian deism, and orthodox Christianity."[8] John Locke and John Tillotson, especially, inspired Christian deism, through their respective writings.[9] Possibly the most famed person to hold this position was Thomas Jefferson, who praised "nature's God" in the "Declaration of Independence" (1776) and edited the "Jefferson Bible"—a Bible with all reference to revelations and other miraculous interventions from a deity cut out.
In an 1803 letter to Joseph Priestley, Jefferson states that he conceived the idea of writing his view of the "Christian system" in a conversation with Dr. Benjamin Rush during 1798–99. He proposes beginning with a review of the morals of the ancient philosophers, moving on to the "deism and ethics of the Jews", and concluding with the "principles of a pure deism" taught by Jesus, "omit[ting] the question of his divinity, and even his inspiration."[10]
Christian deists see no paradox in adopting the values and ideals espoused by Jesus without believing he was God. Without providing examples or citations, one author maintains, "A number of influential 17th- and 18th-century thinkers claimed for themselves the title of 'Christian deist' because they accepted both the Christian religion based on revelation and a deistic religion based on natural reason. This deistic religion was consistent with Christianity but independent of any revealed authority. Christian deists often accepted revelation because it could be made to accord with natural or rational religion."[11]


Contents  [hide]
1 Overview 1.1 Deism
1.2 History
1.3 Christian foundation
2 Different schools of thought 2.1 Jesus as the Son of God
2.2 Jesus as a moral teacher
3 Diverging from Christianity and deism
4 See also
5 References
6 External links

Overview[edit]
Deism[edit]
Deism is a humanist theological position (though encompassing a wide variety of view-points) concerning God's relationship with the natural world which emerged during the scientific revolution of 17th-century Europe and came to exert a powerful influence during the 18th-century enlightenment.
Deists reject atheism,[12] and there were a number of different types of deists in the 17th and 18th century.
Deism holds that God does not intervene with the functioning of the natural world in any way, allowing it to run according to the laws of nature that he configured when he created all things. Because God does not control or interfere with his self-sustaining Creation, its component systems work in concert to achieve the balanced natural processes that make up the physical world. As such, Human beings are "free agents in a free world." A "free agent" is someone who has authority and ability to choose his/her actions and who may make mistakes. A "free world" is one which ordinarily operates as it is designed to operate and permits the consequential properties of failure and accident to be experienced by its inhabitants. God is thus conceived to be wholly transcendent and never immanent. For deists, human beings can only know God via reason and the observation of nature but not by revelation or supernatural manifestations (such as miracles)—phenomena which deists regard with caution if not skepticism.
History[edit]
Williston Walker, in A History of the Christian Church, wrote: "In its milder form, it emerged as 'rational supernaturalism,' but in its central development it took the form of a full Christian Deism, while its radical wing turned against organized religion as anti-Christian Deism."[9] "English Deism on the whole was a cautious, Christian Deism, largely restricted in influence to the upper classes. But a radical anti-Christian Deism, militant in its attack on organized Christianity, though with few supporters, accompanied it."[13]
An early Christian deist wrote:

For God, according to these Philosophers, makes and governs a natural World that is capable of governing itself, and that might have made itself as well, had they not pass'd a needless and insignificant Compliment upon, the Creator. But I hope they will mend their Scheme, and compound this Matter for their own Honour, and not pretend to fay, that God has made a necessary World, or a self-existent System of Creatures. Yet this is the philosophical Scheme of Atheism, which its Patrons would fain call Deism, and in which the Christian Jews or Jewish Christians assist them, by joining inadvertently in the fame Cry. But if this be not a fine Scheme of Philosophy, let Christian Deism stand for an odd Sort of Religion, and let the Christian Jews be for ever orthodox, and be allow'd as the only religious Men in the World. It is certain, that if God governs moral Agents at all, he must; govern them by Hope and Fear, or by such a wise and suitable Application of Rewards and Punishments, as the different Circumstances of Persons, and the Ends of Government require. And these Rewards and Punishments must be such as are not the natural, necessary Consequences of the Actions themselves, themselves, since every one must see that this would be no Government at all, and that the Case, in this Respect, must be the very same whether we suppose any rectoral Justice, or any Presence or Operation of God in the World or not. And yet this which is really no Government at all, is all the general Providence which some seem willing to allow. But since those Gentlemen are all deep Philosophers, and above the gross Ignorance of the common Herd, I would here only ask them, What are the Laws of Nature ? What is the Law of Gravity, the Law of communicating Motion from one Body to another by Impulse, and the Law of the Vis -Inertia of Bodies ? Are these natural, essential and inherent Properties of the Bodies themselves, or are they the regular Effects of some universal, extrinsick Cause acting incessantly upon the whole material System, by such and such general Laws and Conditions of Agency?[14]
Another wrote:

This may give the Reader some Notion of this Writer's Candour and Sincerity, and what we are to think of his pretended Regard for Christianity, which in Effect amounts to this: That the Christianity revealed in the Writings of the New Testament is Jewish Christianity; that is, Christianity corrupted and adulterated with Judaism, which according to him is the worst Religion in the World. But the true and genuine Christianity is Christian Deism, to be learned not from the Writings of the New Testament, but from the Volume of Nature, from every Man's own Breast, from the Heavens, the Earth, and especially the Brute Creatures,the genuine uncorrupted Instructors in our Author's Christianity. So that the "Gentlemen that assume to themselves the Title of Deists, seem resolved that for the future they only shall be called the true Christians too. Those that look upon the New Testament to be divinely inspired, and receive it as the Rule of their Faith, and take their Religion from thence, must be called Christian Jews, who only put a strange Mixture of inconsistent Religions upon the World for Christianity : whereas these Christian Deists teach it in its Purity, and in order to propagate pure uncorrupted Christianity they do their utmost to discard.the Writings of the New Testament, that Is, the Writings that give us aft Account of the Doctrines taught by Christ and his Apostles, But since these Gentlemen will not allow; us the honourable Title of Christians, it is but fair that they should leave us that of Free-Thinkers, to which I really think the Advocates for the Gospel Revelation have a much juster Pretension than they.[15]
Christian foundation[edit]
In conjunction with deistic perspectives, Christian deism incorporates Christian tenets. Christian deists believe that Jesus Christ was a deist. Jesus taught that there are two basic laws of God governing humankind. The first law is that life comes from God and we are to use it as God intends, as illustrated in Jesus' parable of the talents. The second law is that God intends for human beings to live by love for each other, as illustrated in Jesus' parable of the good Samaritan.
Jesus summarized two basic "commandments" or laws of God as "love for God and love for neighbor." These two commandments through Christian deism were known to Jesus from the Hebrew scriptures but Jesus expanded the definition of "neighbor" to include everyone concerned in the natural world. "Love for God" means having appreciation for God as the creator of the world and the source of human life. "Love for neighbor" means having appreciation for the value of every human life. These are not laws or "truths" that Jesus received through some supernatural "revelation" according to Christian deism. In his "parable of the sower," Jesus taught that the "word of God" is known naturally because it is sown "in the heart" of everyone. For instance, the apostle Paul, who was a Jew, recognized that God's laws are known naturally by everyone. Paul wrote, "When Gentiles (non-Jews) who do not have the (Mosaic) law do by nature what the law requires, they are a law to themselves, even though they do not have the law. They show that what the law requires is written on their hearts" (Romans 2:14-15). Christian deism is therefore based on appreciation for all creation and on appreciation for every human life.
In his teachings, Jesus used examples from the natural world and from human nature to explain basic truths about life. In his parables, Jesus spoke of mustard seeds, wheat, weeds, fishing nets, pearls, vineyards, fig trees, salt, candlelight and sheep to illustrate his points. Jesus also used illustrations from human nature to teach basic concepts such as repentance, forgiveness, justice, and love.
Jesus called for people to follow God's laws, or commandments, so the "kingdom of God" could come "on earth as it is in heaven." As Jesus preached the "gospel", or good news, that the "kingdom of God is at hand," Christians deists believe the Romans viewed Jesus as a Jewish revolutionary seeking to liberate the Jews from Roman rule. Jesus refused to stop preaching his "gospel" even though he knew that he was risking crucifixion, the usual Roman penalty for revolutionaries. Jesus called for his followers to take this same risk, "If a man would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, and whoever loses his life for my sake and the gospel's will save it" (Mark 8:34-35).
After his crucifixion, Jesus' cross became a symbol of commitment to establishing the "kingdom of God" on earth. Christian deists are committed to following God's natural laws, as summarized in the two "commandments" to love God and love our neighbor.
Different schools of thought[edit]
The broad spectrum of thought available within the idea of a Christian deism encompasses models of classical deism and pandeism with simple reverence for the message of tolerance claimed as espoused by the human Jesus, to belief in Jesus as a sort of naturally occurring divine figure, a mystical product of the rational processes of a rational universe. An example of the broadness attributed to Christian deism is found in this criticism of the position:

Christian Deist, i.e., a man who alleges that the Christian religion is nothing else than pure natural religion. The Deist, whom he introduces speaking, speaks with great presumption, as the ignorant are accustomed to do: that he neither possessed any acquaintance with the ancient languages nor with history, which he betrays in the very beginning, awakens no good anticipations in favour of Morgan, who appears in the person of the Deist. Morgan alleges with great boldness, that his religion of reason alone is divine, that the Christian is a mere invention and device of man, and through all ages since its introduction, has been regarded as such by a small but oppressed party: that the character of Judaism, which is not only human, but altogether devilish, cleaves still to the followers of a blind faith': that the apostle Paul was the chief of the freethinkers who wished to have no connexion with Judaism, and alone preached Christianity in its purity, whilst the other apostles were merely the chiefs of a political party who in the spirit of Judaism had attached themselves to it.
....
The freer Paulinian party, according to Morgan's view, had been from the first always persecuted and oppressed by the others; and although the Jewish Christians had afterwards fallen asunder and separated into various hostile sects, the same intolerant Jewish spirit still, in a greater or a less degree, animated them all, and they would not consent to relinquish the service of sacrifices; this spirit has given birth to a religion of priests among all those sects, which is immeasurably removed from the true religion. In addition, Morgan will not at all admit that his opinions approach in any respect to atheism, or that his object is to defend any thing similar to it; he alone, as he alleges, is a teacher of the true moral religion. It will not therefore be a matter of surprise, that a division of his book treats of the public forms of divine worship, and especially upon prayer. On the other hand, his Christian Deist will have nothing to do with sacrifices or satisfaction,—nothing with the vicarious death of Christ,—nothing with sacrifices and ceremonies,—with grace or election, which does not depend upon the merit of the person elected.[16]
Christian deists do not worship Jesus as God. However, there are differing views concerning the exact nature of Jesus, as well as differing levels of hewing to traditional, orthodox deistic belief on this issue. There are two main theological positions.
Jesus as the Son of God[edit]
Of the Christian deists who look upon Jesus as the Son of God, (but not God himself), the Christian aspect of their faith is drawn from three main aspects of prior Christian thought.[17]
They take a modified view of Pelagius, that there is no need for divine aid in performing good works and that the only "grace" necessary is the declaration of the law. They also hold a mild version of the Moral influence theory of atonement philosophy. They combine these two philosophies with certain aspects of classical Unitarian theology. Indeed, mainstream deistic thought contributed to the rise of Unitarianism itself, with people in the 19th century increasingly self-identifying as Unitarians rather than as deists.[18]
Jesus as a moral teacher[edit]
Christian deists who do not believe in Jesus as the son of God strongly reject any theories of atonement.
Different theories receive different levels of rejection, the strongest rejection being reserved for the theory of penal substitution, that claims that Jesus had to die as a sacrifice to pay the "death penalty" for humankind and save them from the "wrath" of God. And they do not view God as a whimsical tyrant who sends plagues and pestilence to punish people on earth and who plans to torture people in "hell" in the future. Christian deists reject these ideas as products of human hatred and a failure to recognize God's natural laws of love for others.
Christian deists consider themselves to be disciples, or students, of Jesus because Jesus taught the natural laws of God. But Christian deists believe that Jesus was only human.[19] Jesus had to struggle with his own times of disappointment, sorrow, anger, prejudice, impatience, and despair, just as other human beings struggle with these experiences. Jesus never claimed to be perfect but he was committed to following God's natural laws of love.
Diverging from Christianity and deism[edit]
Christian deism can differ from both mainstream deism and orthodox Christianity. This can occasionally be on the same subject but most often, Christian deism finds itself in agreement with one on a given theological topic, only to disagree on the next theological topic.
Christian deism is opposed to the doctrine of predestination in which everything that happens is thought to be "the will of God." John Calvin was a proponent of the theory of predestination in which God allegedly determines everything that happens, whether good or bad. Christian deists believe that it is never "God's will" for anyone to be sick or injured. In that bad things occur as a result of prior interactions that resulted in a specified outcome. These bad things may be caused by interfering with naturalistic processes that result in negative consequences to carbon-based life, or by human interaction on the surface of the Earth that leads to degrees of inhospitable conditions for others. Christians deists believe God gifted the human intellect to heal many illnesses, but God does not directly intervene to heal people on demand by some "supernatural" occurrence. Humans are believed to already have the endowed capacity to create synergies and contribute in some way toward the development of fairer societies on Earth, whether it be through scientific understanding or spiritual enlightenment. However, Christian deists also strongly oppose the mainstream deistic notion that sacred texts like the Bible contain no revealed truths.[20][21]
See also[edit]
Jesuism
Theistic rationalism
Cultural Christian
References[edit]
1.Jump up ^ Michael Corbett and Julia Mitchell Corbett, Politics and religion in the United States (1999) p. 68
2.Jump up ^ Morgan, Thomas (1738). The moral philosopher: In a dialogue between Philalethes a Christian deist, and Theophanes a Christian Jew.
3.Jump up ^ "Googlebooks.com search for "Christian Deism" before 1800.". In most cases it was used to name a group that the author opposed.
4.Jump up ^ "GoogleBooks search for "christian deists" before 1730".
5.Jump up ^ Waterland, Daniel (1722). Christianity vindicated against infidelity. p. 63.
6.Jump up ^ Tindal, Matthew (1730). Christianity as Old as the Creation. pp. 368 ff.
7.Jump up ^ Anthony C. Thiselton, Hermeneutics: An Introduction (2009) p 137
8.Jump up ^ The faiths of the founding fathers, by David Lynn Holmes, p. 163 (2006)
9.^ Jump up to: a b A history of the Christian church, by Williston Walker, 579 (1985)
10.Jump up ^ Excerpts from the Correspondence of Thomas Jefferson Retrieved 12 Jul 2011
11.Jump up ^ Jesus Christ in History and Scripture, Edgar V. McKnight, p. 96 (1999)
12.Jump up ^ Justo L. González (1984). The Reformation to the present day. HarperCollins. pp. 190–. ISBN 9780060633165. Retrieved 14 Aug 2010.
13.Jump up ^ A history of the Christian church, by Williston Walker, 584 (1985)
14.Jump up ^ The moral philosopher: in a dialogue between Philalethes, a Christian deist and Theophanes a Christian Jew. By Thomas Morgan, 189-190 (1737).
15.Jump up ^ The divine authority of the Old and New Testament asserted, by John Leland, p viii-ix (1739)
16.Jump up ^ History of the Eighteenth Century and of the Nineteenth, by F.C. Schlosser, p. 47 (1843)
17.Jump up ^ "Christian Deism". Enlightenment Deism. Retrieved 2013-08-25.
18.Jump up ^ Mossner, Ernest Campbell (1967). "Deism". The Encyclopedia of Philosophy. Vol. 2. Collier-MacMillan. pp. 326–336
19.Jump up ^ [1][dead link]
20.Jump up ^ "the christian deist café". Christian-deist.blogspot.com. Retrieved 2013-08-25.
21.Jump up ^ "Beliefs". Christiandeism.com. Retrieved 2013-08-25.
External links[edit]
ChristianDeism.com
ChristianDeistFellowship.com
Christian-Deist.Blogspot.com
Spiritual Deism From The Source
  


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Christian deism

From Wikipedia, the free encyclopedia

Jump to: navigation, search

See also: Theistic rationalism




John Lockeis often credited for his influence on Christian deism
Christian deism, in the philosophy of religion, is a standpoint that branches from Christianity. It refers to a deist who believes in the moral teachings—but not divinity—of Jesus. Corbett and Corbett (1999) cite John Adamsand Thomas Jeffersonas exemplars.[1]The earliest-found usage of the term Christian deismin print in English is in 1738 in a book by Thomas Morgan,[2]appearing about ten times by 1800.[3]The term Christian deistis found as early as 1722,[4][5]in Christianity vindicated against infidelityby Daniel Waterland (he calls it a misuse of language), and adopted later by Matthew Tindalin his 1730 work, Christianity as Old as the Creation.[6]
Christian deism is influenced by Christianity, as well as both main forms of deism: classical and modern. In 1698 English writer Matthew Tindal (1653–1733) published a pamphlet "The Liberty of the Press" as a "Christian" deist.[citation needed][dubious– discuss]He believed that the state should control the Church in matters of public communication.[7][relevant?– discuss]
It adopts the ethics and non-mystical teachings of Jesus, while denying that Jesus was a deity. Scholars of the founding fathers of the United States "have tended to place the founders' religion into one of three categories—non-Christian deism, Christian deism, and orthodox Christianity."[8]John Lockeand John Tillotson, especially, inspired Christian deism, through their respective writings.[9]Possibly the most famed person to hold this position was Thomas Jefferson, who praised "nature's God" in the "Declaration of Independence" (1776) and edited the "Jefferson Bible"—a Bible with all reference to revelations and other miraculous interventions from a deity cut out.
In an 1803 letter to Joseph Priestley, Jefferson states that he conceived the idea of writing his view of the "Christian system" in a conversation with Dr. Benjamin Rushduring 1798–99. He proposes beginning with a review of the morals of the ancient philosophers, moving on to the "deism and ethics of the Jews", and concluding with the "principles of a pure deism" taught by Jesus, "omit[ting] the question of his divinity, and even his inspiration."[10]
Christian deists see no paradox in adopting the values and ideals espoused by Jesus without believing he was God. Without providing examples or citations, one author maintains, "A number of influential 17th- and 18th-century thinkers claimed for themselves the title of 'Christian deist' because they accepted both the Christian religion based on revelation and a deistic religion based on natural reason. This deistic religion was consistent with Christianity but independent of any revealed authority. Christian deists often accepted revelation because it could be made to accord with natural or rational religion."[11]


Contents [hide]
1Overview1.1Deism
1.2History
1.3Christian foundation
2Different schools of thought2.1Jesus as the Son of God
2.2Jesus as a moral teacher
3Diverging from Christianity and deism
4See also
5References
6External links

Overview[edit]
Deism[edit]
Deism is a humanisttheological position (though encompassing a wide variety of view-points) concerning God's relationship with the natural worldwhich emerged during the scientific revolutionof 17th-century Europe and came to exert a powerful influence during the 18th-century enlightenment.
Deists reject atheism,[12]and there were a number of different types of deists in the 17th and 18th century.
Deism holds that God does not intervene with the functioning of the natural world in any way, allowing it to run according to the laws of naturethat he configured when he created all things. Because God does not control or interfere with his self-sustaining Creation, its component systems work in concert to achieve the balanced natural processes that make up the physical world. As such, Human beings are "free agents in a free world." A "free agent" is someone who has authority and ability to choose his/her actions and who may make mistakes. A "free world" is one which ordinarily operates as it is designed to operate and permits the consequential properties of failure and accident to be experienced by its inhabitants. God is thus conceived to be wholly transcendentand never immanent. For deists, human beings can only know God via reasonand the observation of nature but not by revelation or supernatural manifestations (such as miracles)—phenomena which deists regard with caution if not skepticism.
History[edit]
Williston Walker, in A History of the Christian Church, wrote: "In its milder form, it emerged as 'rational supernaturalism,' but in its central development it took the form of a full Christian Deism, while its radical wing turned against organized religion as anti-Christian Deism."[9]"English Deism on the whole was a cautious, Christian Deism, largely restricted in influence to the upper classes. But a radical anti-Christian Deism, militant in its attack on organized Christianity, though with few supporters, accompanied it."[13]
An early Christian deist wrote:

For God, according to these Philosophers, makes and governs a natural World that is capable of governing itself, and that might have made itself as well, had they not pass'd a needless and insignificant Compliment upon, the Creator. But I hope they will mend their Scheme, and compound this Matter for their own Honour, and not pretend to fay, that God has made a necessary World, or a self-existent System of Creatures. Yet this is the philosophical Scheme of Atheism, which its Patrons would fain call Deism, and in which the Christian Jews or Jewish Christians assist them, by joining inadvertently in the fame Cry. But if this be not a fine Scheme of Philosophy, let Christian Deism stand for an odd Sort of Religion, and let the Christian Jews be for ever orthodox, and be allow'd as the only religious Men in the World. It is certain, that if God governs moral Agents at all, he must; govern them by Hope and Fear, or by such a wise and suitable Application of Rewards and Punishments, as the different Circumstances of Persons, and the Ends of Government require. And these Rewards and Punishments must be such as are not the natural, necessary Consequences of the Actions themselves, themselves, since every one must see that this would be no Government at all, and that the Case, in this Respect, must be the very same whether we suppose any rectoral Justice, or any Presence or Operation of God in the World or not. And yet this which is really no Government at all, is all the general Providence which some seem willing to allow. But since those Gentlemen are all deep Philosophers, and above the gross Ignorance of the common Herd, I would here only ask them, What are the Laws of Nature ? What is the Law of Gravity, the Law of communicating Motion from one Body to another by Impulse, and the Law of the Vis -Inertia of Bodies ? Are these natural, essential and inherent Properties of the Bodies themselves, or are they the regular Effects of some universal, extrinsick Cause acting incessantly upon the whole material System, by such and such general Laws and Conditions of Agency?[14]
Another wrote:

This may give the Reader some Notion of this Writer's Candour and Sincerity, and what we are to think of his pretended Regard for Christianity, which in Effect amounts to this: That the Christianity revealed in the Writings of the New Testament is Jewish Christianity; that is, Christianity corrupted and adulterated with Judaism, which according to him is the worst Religion in the World. But the true and genuine Christianity is Christian Deism, to be learned not from the Writings of the New Testament, but from the Volume of Nature, from every Man's own Breast, from the Heavens, the Earth, and especially the Brute Creatures,the genuine uncorrupted Instructors in our Author's Christianity. So that the "Gentlemen that assume to themselves the Title of Deists, seem resolved that for the future they only shall be called the true Christians too. Those that look upon the New Testament to be divinely inspired, and receive it as the Rule of their Faith, and take their Religion from thence, must be called Christian Jews, who only put a strange Mixture of inconsistent Religions upon the World for Christianity : whereas these Christian Deists teach it in its Purity, and in order to propagate pure uncorrupted Christianity they do their utmost to discard.the Writings of the New Testament, that Is, the Writings that give us aft Account of the Doctrines taught by Christ and his Apostles, But since these Gentlemen will not allow; us the honourable Title of Christians, it is but fair that they should leave us that of Free-Thinkers, to which I really think the Advocates for the Gospel Revelation have a much juster Pretension than they.[15]
Christian foundation[edit]
In conjunction with deistic perspectives, Christian deism incorporates Christian tenets. Christian deists believe that Jesus Christwas a deist. Jesus taught that there are two basic laws of God governing humankind. The first law is that life comes from God and we are to use it as God intends, as illustrated in Jesus' parable of the talents. The second law is that God intends for human beings to live by love for each other, as illustrated in Jesus' parable of the good Samaritan.
Jesus summarized two basic "commandments" or laws of God as "love for God and love for neighbor." These two commandments through Christian deism were known to Jesus from the Hebrew scriptures but Jesus expanded the definition of "neighbor" to include everyone concerned in the natural world. "Love for God" means having appreciation for God as the creator of the world and the source of human life. "Love for neighbor" means having appreciation for the value of every human life. These are not laws or "truths" that Jesus received through some supernatural "revelation" according to Christian deism. In his "parable of the sower," Jesus taught that the "word of God" is known naturally because it is sown "in the heart" of everyone. For instance, the apostle Paul, who was a Jew, recognized that God's laws are known naturally by everyone. Paul wrote, "When Gentiles (non-Jews) who do not have the (Mosaic) law do by nature what the law requires, they are a law to themselves, even though they do not have the law. They show that what the law requires is written on their hearts" (Romans 2:14-15). Christian deism is therefore based on appreciation for all creation and on appreciation for every human life.
In his teachings, Jesus used examples from the natural world and from human nature to explain basic truths about life. In his parables, Jesus spoke of mustard seeds, wheat, weeds, fishing nets, pearls, vineyards, fig trees, salt, candlelight and sheep to illustrate his points. Jesus also used illustrations from human nature to teach basic concepts such as repentance, forgiveness, justice, and love.
Jesus called for people to follow God's laws, or commandments, so the "kingdom of God" could come "on earth as it is in heaven." As Jesus preached the "gospel", or good news, that the "kingdom of God is at hand," Christians deists believe the Romans viewed Jesus as a Jewish revolutionary seeking to liberate the Jews from Roman rule. Jesus refused to stop preaching his "gospel" even though he knew that he was risking crucifixion, the usual Roman penalty for revolutionaries. Jesus called for his followers to take this same risk, "If a man would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, and whoever loses his life for my sake and the gospel's will save it" (Mark 8:34-35).
After his crucifixion, Jesus' cross became a symbol of commitment to establishing the "kingdom of God" on earth. Christian deists are committed to following God's natural laws, as summarized in the two "commandments" to love God and love our neighbor.
Different schools of thought[edit]
The broad spectrum of thought available within the idea of a Christian deism encompasses models of classical deismand pandeismwith simple reverencefor the message of toleranceclaimed as espoused by the human Jesus, to belief in Jesus as a sort of naturally occurring divine figure, a mystical product of the rational processes of a rational universe. An example of the broadness attributed to Christian deism is found in this criticism of the position:

Christian Deist, i.e., a man who alleges that the Christian religion is nothing else than pure natural religion. The Deist, whom he introduces speaking, speaks with great presumption, as the ignorant are accustomed to do: that he neither possessed any acquaintance with the ancient languages nor with history, which he betrays in the very beginning, awakens no good anticipations in favour of Morgan, who appears in the person of the Deist. Morgan alleges with great boldness, that his religion of reason alone is divine, that the Christian is a mere invention and device of man, and through all ages since its introduction, has been regarded as such by a small but oppressed party: that the character of Judaism, which is not only human, but altogether devilish, cleaves still to the followers of a blind faith': that the apostle Paul was the chief of the freethinkers who wished to have no connexion with Judaism, and alone preached Christianity in its purity, whilst the other apostles were merely the chiefs of a political party who in the spirit of Judaism had attached themselves to it.
....
The freer Paulinian party, according to Morgan's view, had been from the first always persecuted and oppressed by the others; and although the Jewish Christians had afterwards fallen asunder and separated into various hostile sects, the same intolerant Jewish spirit still, in a greater or a less degree, animated them all, and they would not consent to relinquish the service of sacrifices; this spirit has given birth to a religion of priests among all those sects, which is immeasurably removed from the true religion. In addition, Morgan will not at all admit that his opinions approach in any respect to atheism, or that his object is to defend any thing similar to it; he alone, as he alleges, is a teacher of the true moral religion. It will not therefore be a matter of surprise, that a division of his book treats of the public forms of divine worship, and especially upon prayer. On the other hand, his Christian Deist will have nothing to do with sacrifices or satisfaction,—nothing with the vicarious death of Christ,—nothing with sacrifices and ceremonies,—with grace or election, which does not depend upon the merit of the person elected.[16]
Christian deists do not worship Jesus as God. However, there are differing views concerning the exact nature of Jesus, as well as differing levels of hewing to traditional, orthodox deistic belief on this issue. There are two main theological positions.
Jesus as the Son of God[edit]
Of the Christian deists who look upon Jesus as the Son of God, (but not God himself), the Christian aspect of their faith is drawn from three main aspects of prior Christian thought.[17]
They take a modified view of Pelagius, that there is no need for divine aid in performing good works and that the only "grace" necessary is the declaration of the law. They also hold a mild version of the Moral influence theory of atonementphilosophy. They combine these two philosophies with certain aspects of classical Unitariantheology. Indeed, mainstream deistic thought contributed to the rise of Unitarianism itself, with people in the 19th century increasingly self-identifying as Unitarians rather than as deists.[18]
Jesus as a moral teacher[edit]
Christian deists who do not believe in Jesus as the son of God strongly reject any theories of atonement.
Different theories receive different levels of rejection, the strongest rejection being reserved for the theory of penal substitution, that claims that Jesus had to die as a sacrifice to pay the "death penalty" for humankind and save them from the "wrath" of God. And they do not view God as a whimsical tyrant who sends plagues and pestilence to punish people on earth and who plans to torture people in "hell" in the future. Christian deists reject these ideas as products of human hatred and a failure to recognize God's natural laws of love for others.
Christian deists consider themselves to be disciples, or students, of Jesus because Jesus taught the natural laws of God. But Christian deists believe that Jesus was only human.[19]Jesus had to struggle with his own times of disappointment, sorrow, anger, prejudice, impatience, and despair, just as other human beings struggle with these experiences. Jesus never claimed to be perfect but he was committed to following God's natural laws of love.
Diverging from Christianity and deism[edit]
Christian deism can differ from both mainstream deism and orthodox Christianity. This can occasionally be on the same subject but most often, Christian deism finds itself in agreement with one on a given theological topic, only to disagree on the next theological topic.
Christian deism is opposed to the doctrine of predestination in which everything that happens is thought to be "the will of God." John Calvinwas a proponent of the theory of predestination in which God allegedly determines everything that happens, whether good or bad. Christian deists believe that it is never "God's will" for anyone to be sick or injured. In that bad things occur as a result of prior interactions that resulted in a specified outcome. These bad things may be caused by interfering with naturalistic processes that result in negative consequences to carbon-based life, or by human interaction on the surface of the Earth that leads to degrees of inhospitable conditions for others. Christians deists believe God gifted the human intellect to heal many illnesses, but God does not directly intervene to heal people on demand by some "supernatural" occurrence. Humans are believed to already have the endowed capacity to create synergies and contribute in some way toward the development of fairer societies on Earth, whether it be through scientific understanding or spiritual enlightenment. However, Christian deists also strongly oppose the mainstream deistic notion that sacred texts like the Bible contain no revealed truths.[20][21]
See also[edit]
Jesuism
Theistic rationalism
Cultural Christian
References[edit]
1.Jump up ^Michael Corbett and Julia Mitchell Corbett, Politics and religion in the United States(1999) p. 68
2.Jump up ^Morgan, Thomas(1738). The moral philosopher: In a dialogue between Philalethes a Christian deist, and Theophanes a Christian Jew.
3.Jump up ^"Googlebooks.com search for "Christian Deism" before 1800.".In most cases it was used to name a group that the author opposed.
4.Jump up ^"GoogleBooks search for "christian deists" before 1730".
5.Jump up ^Waterland, Daniel (1722). Christianity vindicated against infidelity. p. 63.
6.Jump up ^Tindal, Matthew(1730). Christianity as Old as the Creation. pp. 368 ff.
7.Jump up ^Anthony C. Thiselton, Hermeneutics: An Introduction(2009) p 137
8.Jump up ^The faiths of the founding fathers, by David Lynn Holmes, p. 163 (2006)
9.^ Jump up to: abA history of the Christian church, by Williston Walker, 579 (1985)
10.Jump up ^Excerpts from the Correspondence of Thomas JeffersonRetrieved 12 Jul 2011
11.Jump up ^Jesus Christ in History and Scripture, Edgar V. McKnight, p. 96 (1999)
12.Jump up ^Justo L. González (1984). The Reformation to the present day. HarperCollins. pp. 190–. ISBN 9780060633165. Retrieved 14 Aug2010.
13.Jump up ^A history of the Christian church, by Williston Walker, 584 (1985)
14.Jump up ^The moral philosopher: in a dialogue between Philalethes, a Christian deist and Theophanes a Christian Jew. By Thomas Morgan, 189-190 (1737).
15.Jump up ^The divine authority of the Old and New Testament asserted, by John Leland, p viii-ix (1739)
16.Jump up ^History of the Eighteenth Century and of the Nineteenth, by F.C. Schlosser, p. 47 (1843)
17.Jump up ^"Christian Deism". Enlightenment Deism. Retrieved 2013-08-25.
18.Jump up ^Mossner, Ernest Campbell(1967). "Deism". The Encyclopedia of Philosophy. Vol. 2. Collier-MacMillan. pp. 326–336
19.Jump up ^[1][dead link]
20.Jump up ^"the christian deist café". Christian-deist.blogspot.com. Retrieved 2013-08-25.
21.Jump up ^"Beliefs". Christiandeism.com. Retrieved 2013-08-25.
External links[edit]
ChristianDeism.com
ChristianDeistFellowship.com
Christian-Deist.Blogspot.com
Spiritual Deism From The Source



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Liberal Christianity

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Liberal Christianity, also known as liberal theology, covers diverse philosophically and biblically informed religious movements and ideas within Christianity from the late 18th century onward. Liberal does not refer to Progressive Christianity or to a political philosophy but to the philosophical and religious thought that developed as a consequence of the Enlightenment.
Liberal Christianity, broadly speaking, is a method of biblical hermeneutics, an undogmatic method of understanding God through the use of scripture by applying the same modern hermeneutics used to understand any ancient writings. Liberal Christianity did not originate as a belief structure, and as such was not dependent upon any Church dogma or creedal statements. Unlike conservative varieties of Christianity, liberalism has no unified set of propositional beliefs. Instead, "liberalism" from the start embraced the methodologies of Enlightenment science as the basis for interpreting the Bible, life, faith and theology.
The word liberal in liberal Christianity originally denoted a characteristic willingness to interpret scripture according to modern philosophic perspectives (hence the parallel term modernism) and modern scientific assumptions, while attempting to achieve the Enlightenment ideal of objective point of view, without preconceived notions of the authority of scripture or the correctness of Church dogma.[1] Liberal Christians may hold certain beliefs in common with Catholic Christianity, Orthodox Christianity, or even Christian fundamentalism.


Contents  [hide]
1 Liberal Christian exegesis
2 Influence in the United States
3 Theologians and authors 3.1 Protestant
3.2 Roman Catholic
3.3 Other
4 See also
5 References
6 External links

Liberal Christian exegesis[edit]
The theology of liberal Christianity was prominent in the Biblical criticism of the 19th and 20th centuries. The style of Scriptural hermeneutics (interpretation of the Bible) within liberal theology is often characterized as non-propositional. This means that the Bible is not considered a collection of factual statements, but instead an anthology that documents the human authors' beliefs and feelings about God at the time of its writing—within a historical or cultural context. Thus, liberal Christian theologians do not claim to discover truth propositions but rather create religious models and concepts that reflect the class, gender, social, and political contexts from which they emerge. Liberal Christianity looks upon the Bible as a collection of narratives that explain, epitomize, or symbolize the essence and significance of Christian understanding.[2]
Liberal Christianity was still hard to separate from political liberalism in the last third of the 19th century. Thus, an Irish bishop was sent by papal authority to Quebec in the 1870s to sort out the two. Several curés had threatened to withhold the sacraments from parishioners who cast votes for Liberals, and others had preached that to vote for Liberal candidates was a mortal sin.[3]
In the 19th century, self-identified liberal Christians sought to elevate Jesus' humane teachings as a standard for a world civilization freed from cultic traditions and traces of "pagan" belief in the supernatural.[4] As a result, liberal Christians placed less emphasis on miraculous events associated with the life of Jesus than on his teachings. The effort to remove "superstitious" elements from Christian faith dates to intellectually reforming Renaissance Christians such as Erasmus (who compiled the first modern Greek New Testament) in the late 15th and early-to-mid 16th centuries, and, later, the natural-religion view of the Deists, which disavowed any revealed religion or interaction between the Creator and the creation, in the 17–18th centuries.[5] The debate over whether a belief in miracles was mere superstition or essential to accepting the divinity of Christ constituted a crisis within the 19th-century church, for which theological compromises were sought.[6]
Attempts to account for miracles through scientific or rational explanation were mocked even at the turn of the 19th–20th century.[7] A belief in the authenticity of miracles was one of five tests established in 1910 by the Presbyterian Church to distinguish true believers from false professors of faith such as "educated, 'liberal' Christians."[8]
Liberal Christian theologians increasingly turned away from historical understandings of the Bible and Christianity. The German-trained critic, and one of the founders of the biblical archaeology movement, William Foxwell Albright of Johns Hopkins University, was a radical historical critic of the Bible, but his work in biblical archaeology in the Holy Land in the 1920s and 1930s convinced him that "these things really happened." Although Albright described himself forthrightly as "a Christian humanist" (a term also used by Renaissance scholars such as Erasmus of Rotterdam),[9] his defense of the authenticity of the historical traditions of the Old Testament, especially surrounding the conquest of Canaan in Joshua, led later liberal scholars to denounce him as a "crypto-Fundamentalist", so hostile had liberal theology become toward the idea that biblical accounts of history might be accurate. However, Albright left behind a legacy of informed, critical historical scholarship, advanced by a cadre of well-trained and well-placed teachers and scholars in the United States and Israel. These scholars rejected the anti-historical tack taken by liberal theology.
Indeed, contemporary liberal Christians continue to abnegate historical interpretations of the Bible. Many prefer to read Jesus' miracles as metaphorical narratives for understanding the power of God.[10] Not all theologians with liberal inclinations reject the possibility of miracles, but many reject the polemicism that denial or affirmation entails.[11]
Liberal Christian theology predates the theology of inerrancy, which was first advanced in 1881 by two conservative Presbyterian theologians, Benjamin B. Warfield and Archibald Alexander Hodge. From the beginning, then, inerrancy played no role in liberal Christian theology. Rather, liberal Christian theologians were adamant about rejecting orthodox Christian teaching on subjects such as the Virgin Birth, the Resurrection, and the authority of Scripture in favor of a secular-scientific world view. In this sense, many "liberal" theologians were confused with "critical biblical scholarship" which arose in Germany in the late eighteenth century with scholars such as J.G. Eichorn of Goettingen. Yet the German tradition of critical historiography was hardly liberal in all quarters, and many of its leading lights were actually monarchists (such as Julius Wellhausen, and his teacher, Heinrich Ewald, both of Goettingen.) The liberal claim of following historical-critical scholarship has gradually broken down, since liberals classically identified critical scholars such as Martin Noth [12] and Lothar Perlitt [13] as "liberal" when these scholars were quite conservative theologically.
An overarching analysis shows that liberal Christianity did align itself during the late 19th century with the "Progressive Movement" in Western culture and politics. Objectively then, liberal Christianity identified the Left wing of Western culture as the locus of God's revelation in history, following the doctrine of "progressive revelation", and to no little degree that of process philosophy. Moreover, the failure of modern science to provide universal ethical norms outside the Bible for people to follow[14] led to a crisis of moral authority within liberal Christianity, and one that has yet to be resolved.
Influence in the United States[edit]
Liberal Christianity was most influential with mainline Protestant churches in the early 20th century, when proponents believed the changes it would bring would be the future of the Christian church. Its greatest and most influential manifestation was the Christian Social Gospel, which involved a de facto "baptism of Christianity into Marxist doctrine." Thus, the Social Gospel's most influential spokesman, the American Baptist Walther Rauschenbusch, identified four institutionalized spiritual evils in American culture (which Rauschenbusch identified as "supra-personal entities"): these were individualism, capitalism, nationalism and militarism. In accordance with Socialist doctrine, these were to be replaced with, respectively, collectivism, socialism, internationalism and pacifism.[15]
Other subsequent theological movements within the Protestant mainline (in the US) included political liberation theology, philosophical forms of postmodern Christianity, and such diverse theological influences as Christian existentialism (originating with Søren Kierkegaard[16] and including other theologians and scholars such as Rudolf Bultmann[17] and Paul Tillich [18]) and even conservative movements such as neo-evangelicalism, neo-orthodoxy, and paleo-orthodoxy. Dean M. Kelley, a liberal sociologist, was commissioned in the early 1970s to study the problem, and he identified the reason for the decline of the liberal churches: their excessive politicization of the Gospel, and especially their direct identification of the Gospel with Left-Democrat political causes.[19]
The 1990s and 2000s saw a resurgence of non-doctrinal, theological work on biblical exegesis and theology, exemplified by figures such as Marcus Borg, John Dominic Crossan, John Shelby Spong,[20] Karen Armstrong and Scotty McLennan. Their appeal, like that of the earlier modernism, was primarily found in the numerically declining mainline Protestant denominations.
Liberal Christianity in America has experienced a decline in membership of 70%—from 40% of the American Christian population to 12%—between 1930 and 2010. Conversely, the evangelical denominations have grown greatly in size, and the Catholic Church has seen more modest gains.[21]
Theologians and authors[edit]
Protestant[edit]
Friedrich Daniel Ernst Schleiermacher (1768–1834), often called the "father of liberal theology," he claimed that religious experience was introspective, and that the most true understanding of God consisted of "a sense of absolute dependence".[22]
Charles Augustus Briggs (1841–1913), early advocate of higher criticism of the Bible.
Henry Ward Beecher (1813–1887), American preacher who left behind the Calvinist orthodoxy of his famous father, the Reverend Lyman Beecher, to instead preach the Social Gospel of liberal Christianity.
Adolf von Harnack, (1851–1930), German theologian and church historian, promoted the Social Gospel; wrote a seminal work of historical theology called Lehrbuch der Dogmengeschichte (History of Dogma).
Charles Fillmore (1854–1948), Christian mystic influenced by Emerson; co-founder, with his wife, Myrtle Fillmore, of the Unity Church.
Walter Rauschenbusch (1861-1918) American Baptist, author of "A Theology for the Social Gospel", which gave the movement its definitive theological definition.
Harry Emerson Fosdick (1878–1969), a Northern Baptist, founding pastor of New York's Riverside Church in 1922.
Rudolf Bultmann (1884–1976), German biblical scholar, liberal Christian theologian until 1924.[clarification needed] Bultmann was more of an existentialist than a "liberal", as his defense of Jesus' healings in his "History of Synoptic Tradition" makes clear.
Paul Tillich (1886–1965), seminal figure in liberal Christianity; synthesized liberal Protestant theology with existentialist philosophy, but later came to be counted among the "neo-orthodox".
Leslie Weatherhead (1893–1976), English preacher and author of The Will of God and The Christian Agnostic
James Pike (1913-1969), Episcopal Bishop, Diocese of California 1958-66. Died a spiritualist, trying to communicate with Jesus through necromancy.
Lloyd Geering (1918–), New Zealand liberal theologian.
Paul Moore, Jr. (1919–2003), 13th Episcopal Bishop, New York Diocese
John A.T. Robinson (1919–1983), Anglican Bishop of Woolwich, author of Honest to God; later in life returned to orthodoxy, and dedicated himself to demonstrating very early authorship of the New Testament writings, publishing his findings in Redating the New Testament.
John Hick (1922-2012) British philosopher of religion and liberal theologian, noted for his rejection of the Incarnation and advocacy of latitudinarianism and religious pluralism or non-exclusivism, as explained in his influential work, The Myth of God Incarnate.
William Sloane Coffin (1924–2006), Senior Minister at the Riverside Church in New York City, and President of SANE/Freeze (now Peace Action).[citation needed]
Christopher Morse (1935 - ) Professor Emeritus of Systematic Theology, Union Theological Seminary, noted for his theology of faithful disbelief.
John Shelby Spong (1931–), Episcopalian bishop and very prolific author of books such as A New Christianity for a New World, in which he wrote of his rejection of historical religious and Christian beliefs such as Theism (a traditional conception of God as an existent being), the afterlife, miracles, and the Resurrection.
Richard Holloway (1933-), Bishop of Edinburgh 1986-2000.[clarification needed]
Rubem Alves, (b. 1938) Brazilian, ex-Presbyterian, former minister, retired professor from UNICAMP, seminal figure in the liberation theology movement.
Matthew Fox (b. 1940), former Roman Catholic priest of the Order of Preachers; currently an American Episcopalian priest and theologian, noted for his synthesis of liberal Christian theology with New Age concepts in his ideas of "creation spirituality", "original blessing", and seminal work on the "Cosmic Christ"; founder of Creation Spirituality.
Marcus Borg (1942-2015) American Biblical scholar, prolific author, fellow of the Jesus Seminar.
Michael Dowd (b. 1958) Religious Naturalist theologian, evidential evangelist, and promoter of Big History and the Epic of Evolution.
Douglas Ottati, Presbyterian theologian and author, former professor at Union-PSCE, current professor at Davidson College.
Roman Catholic[edit]
Thomas Berry (1914-2009), American Passionist priest, cultural historian, geologian, and cosmologist.
Hans Küng, (b. 1928) Swiss theologian. Had his license to teach Catholic theology revoked in 1979 because of his vocal rejection of the doctrine of the infallibility of the Pope, but remains a priest in good standing.
John Dominic Crossan, (b. 1934) ex-Catholic and former priest, New Testament scholar, co-founder of the critical liberal Jesus Seminar.
Joan Chittister, (b. 1936) Benedictine lecturer and social psychologist.
Elisabeth Schüssler Fiorenza (born 1938) German feminist theologian and Professor at Harvard Divinity School
Leonardo Boff, (b. 1938) Brazilian, ex-Franciscan and former priest, seminal author of the liberation theology movement, condemned by the Church; his works were condemned in 1985, and almost again condemned in 1992, which led him to leave the Franciscan order and the priestly ministry.
Other[edit]
William Ellery Channing (1780–1842), Unitarian liberal theologian in the United States, who rejected the Trinity and the strength of scriptural authority, in favor of purely rationalistic "natural religion".
Scotty McLennan (b. 1948) Unitarian Universalist minister, Stanford University professor and author.
See also[edit]
Biblical hermeneutics
Christian atheism
Christian heresy in the modern era
Conflict thesis (or warfare thesis)
Death of God theology
Fountain Street Church
European Liberal Protestant Network
Existentialist theology
Free Christians (Britain)
Historical Jesus
Historical-critical method (or higher criticism)
Historicity of the Bible
Jesus Seminar
Liberal Anglo-Catholicism
Liberal Catholic Church
Liberation theology
Modernism (Roman Catholicism)
Pietism
Postliberal theology
Postmodern Christianity
Progressive Christianity
Religious pluralism
Secular theology
Unitarian Universalism
References[edit]
1.Jump up ^ "Catholic Encyclopedia: Liberalism". Retrieved 2007-01-27.
2.Jump up ^ Montgomery, John Warwick. In Defense of Martin Luther. Milwaukee: Northwestern, 1970, p. 57. “Luther’s Hermeneutic vs. the New Hermeneutic.” Quoted in http://www.wlsessays.net/authors/W/WestphalConfession/WestphalConfession.PDF[dead link]
3.Jump up ^ Robert Collins (1977). The Age of Innocence 1870/1880. Canada's Illustrated Heritage. Jack McClelland. pp. 87–88. ISBN 0-919644-19-8.
4.Jump up ^ Burton L. Mack, The Lost Gospel: The Book of Q and Christian Origins (HarperCollins, 1993), p. 29 online.
5.Jump up ^ Linda Woodhead, "Christianity," in Religions in the Modern World (Routledge, 2002), pp. 186 online and 193.
6.Jump up ^ The Making of American Liberal Theology: Imagining Progressive Religion 1805–1900, edited by Gary J. Dorrien (Westminster John Knox Press, 2001), passim, search miracles.
7.Jump up ^ F.J. Ryan, Protestant Miracles: High Orthodox and Evangelical Authority for the Belief in Divine Interposition in Human Affairs (Stockton, California, 1899), p. 78 online. Full text downloadable.
8.Jump up ^ Dan P. McAdams, The Redemptive Self: Stories Americans Live By (Oxford University Press, 2006), p. 164 online.
9.Jump up ^ Albright, W.F. From the Stone Age to Christianity.
10.Jump up ^ Ann-Marie Brandom, "The Role of Language in Religious Education," in Learning to Teach Religious Education in the Secondary School: A Companion to School Experience (Routledge, 2000), p. 76 online.
11.Jump up ^ The Making of American Liberal Theology: Idealism, Realism, and Modernity, 1900-1950, edited by Gary J. Dorrien (Westminster John Knox Press, 2003), passim, search miracles, especially p. 413; on Ames, p. 233 online; on Niebuhr, p. 436 online.
12.Jump up ^ Ueberlieferungsgeschichtliche Studien and Geschichte Israels
13.Jump up ^ Die Bundestheologie im Alten Testament
14.Jump up ^ Above; cf. Pietschmann, Das Ende des naturwissenschaftlichen Zeitalters.
15.Jump up ^ Rauschenbusch, A Theology for the Social Gospel, 1917.
16.Jump up ^ 1846. Concluding Unscientific Postscript, authored pseudonymously as Johannes Climacus.
17.Jump up ^ History of Synoptic Tradition
18.Jump up ^ The Courage to Be.
19.Jump up ^ Kelley, Dean M. (1972) Why Conservative Churches are Growing
20.Jump up ^ Rescuing the Bible from Fundamentalism
21.Jump up ^ Allen, Charlotte (July 9, 2006). "Liberal Christianity is paying for its sins". Los Angeles Times.
22.Jump up ^ Alister McGrath. Christian Theology: An Introduction. 5th rev. ed. Wiley, 2011. Look in the index for "Schleiermacher" or "absolute dependence" and see them nearly always juxtaposed.
External links[edit]
The Progressive Christian Alliance
Progressive Christian Network Britain
Project for a Free Christianity
Liberalism By M. James Sawyer , Th.M., Ph.D.
Christianity and Liberalism by J. Gresham Machen (1881-1937)
The Christian Left -- An Open Fellowship of Progressive Christians
The Liberal Christians Network


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Liberal Christianity

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Liberal Christianity, also known as liberal theology, covers diverse philosophically and biblically informed religious movements and ideas within Christianity from the late 18th century onward. Liberal does not refer to Progressive Christianity or to a political philosophy but to the philosophical and religious thought that developed as a consequence of the Enlightenment.
Liberal Christianity, broadly speaking, is a method of biblical hermeneutics, an undogmatic method of understanding God through the use of scripture by applying the same modern hermeneutics used to understand any ancient writings. Liberal Christianity did not originate as a belief structure, and as such was not dependent upon any Church dogma or creedal statements. Unlike conservative varieties of Christianity, liberalism has no unified set of propositional beliefs. Instead, "liberalism" from the start embraced the methodologies of Enlightenment science as the basis for interpreting the Bible, life, faith and theology.
The word liberal in liberal Christianity originally denoted a characteristic willingness to interpret scripture according to modern philosophic perspectives (hence the parallel term modernism) and modern scientific assumptions, while attempting to achieve the Enlightenment ideal of objective point of view, without preconceived notions of the authority of scripture or the correctness of Church dogma.[1] Liberal Christians may hold certain beliefs in common with Catholic Christianity, Orthodox Christianity, or even Christian fundamentalism.


Contents  [hide]
1 Liberal Christian exegesis
2 Influence in the United States
3 Theologians and authors 3.1 Protestant
3.2 Roman Catholic
3.3 Other
4 See also
5 References
6 External links

Liberal Christian exegesis[edit]
The theology of liberal Christianity was prominent in the Biblical criticism of the 19th and 20th centuries. The style of Scriptural hermeneutics (interpretation of the Bible) within liberal theology is often characterized as non-propositional. This means that the Bible is not considered a collection of factual statements, but instead an anthology that documents the human authors' beliefs and feelings about God at the time of its writing—within a historical or cultural context. Thus, liberal Christian theologians do not claim to discover truth propositions but rather create religious models and concepts that reflect the class, gender, social, and political contexts from which they emerge. Liberal Christianity looks upon the Bible as a collection of narratives that explain, epitomize, or symbolize the essence and significance of Christian understanding.[2]
Liberal Christianity was still hard to separate from political liberalism in the last third of the 19th century. Thus, an Irish bishop was sent by papal authority to Quebec in the 1870s to sort out the two. Several curés had threatened to withhold the sacraments from parishioners who cast votes for Liberals, and others had preached that to vote for Liberal candidates was a mortal sin.[3]
In the 19th century, self-identified liberal Christians sought to elevate Jesus' humane teachings as a standard for a world civilization freed from cultic traditions and traces of "pagan" belief in the supernatural.[4] As a result, liberal Christians placed less emphasis on miraculous events associated with the life of Jesus than on his teachings. The effort to remove "superstitious" elements from Christian faith dates to intellectually reforming Renaissance Christians such as Erasmus (who compiled the first modern Greek New Testament) in the late 15th and early-to-mid 16th centuries, and, later, the natural-religion view of the Deists, which disavowed any revealed religion or interaction between the Creator and the creation, in the 17–18th centuries.[5] The debate over whether a belief in miracles was mere superstition or essential to accepting the divinity of Christ constituted a crisis within the 19th-century church, for which theological compromises were sought.[6]
Attempts to account for miracles through scientific or rational explanation were mocked even at the turn of the 19th–20th century.[7] A belief in the authenticity of miracles was one of five tests established in 1910 by the Presbyterian Church to distinguish true believers from false professors of faith such as "educated, 'liberal' Christians."[8]
Liberal Christian theologians increasingly turned away from historical understandings of the Bible and Christianity. The German-trained critic, and one of the founders of the biblical archaeology movement, William Foxwell Albright of Johns Hopkins University, was a radical historical critic of the Bible, but his work in biblical archaeology in the Holy Land in the 1920s and 1930s convinced him that "these things really happened." Although Albright described himself forthrightly as "a Christian humanist" (a term also used by Renaissance scholars such as Erasmus of Rotterdam),[9] his defense of the authenticity of the historical traditions of the Old Testament, especially surrounding the conquest of Canaan in Joshua, led later liberal scholars to denounce him as a "crypto-Fundamentalist", so hostile had liberal theology become toward the idea that biblical accounts of history might be accurate. However, Albright left behind a legacy of informed, critical historical scholarship, advanced by a cadre of well-trained and well-placed teachers and scholars in the United States and Israel. These scholars rejected the anti-historical tack taken by liberal theology.
Indeed, contemporary liberal Christians continue to abnegate historical interpretations of the Bible. Many prefer to read Jesus' miracles as metaphorical narratives for understanding the power of God.[10] Not all theologians with liberal inclinations reject the possibility of miracles, but many reject the polemicism that denial or affirmation entails.[11]
Liberal Christian theology predates the theology of inerrancy, which was first advanced in 1881 by two conservative Presbyterian theologians, Benjamin B. Warfield and Archibald Alexander Hodge. From the beginning, then, inerrancy played no role in liberal Christian theology. Rather, liberal Christian theologians were adamant about rejecting orthodox Christian teaching on subjects such as the Virgin Birth, the Resurrection, and the authority of Scripture in favor of a secular-scientific world view. In this sense, many "liberal" theologians were confused with "critical biblical scholarship" which arose in Germany in the late eighteenth century with scholars such as J.G. Eichorn of Goettingen. Yet the German tradition of critical historiography was hardly liberal in all quarters, and many of its leading lights were actually monarchists (such as Julius Wellhausen, and his teacher, Heinrich Ewald, both of Goettingen.) The liberal claim of following historical-critical scholarship has gradually broken down, since liberals classically identified critical scholars such as Martin Noth [12] and Lothar Perlitt [13] as "liberal" when these scholars were quite conservative theologically.
An overarching analysis shows that liberal Christianity did align itself during the late 19th century with the "Progressive Movement" in Western culture and politics. Objectively then, liberal Christianity identified the Left wing of Western culture as the locus of God's revelation in history, following the doctrine of "progressive revelation", and to no little degree that of process philosophy. Moreover, the failure of modern science to provide universal ethical norms outside the Bible for people to follow[14] led to a crisis of moral authority within liberal Christianity, and one that has yet to be resolved.
Influence in the United States[edit]
Liberal Christianity was most influential with mainline Protestant churches in the early 20th century, when proponents believed the changes it would bring would be the future of the Christian church. Its greatest and most influential manifestation was the Christian Social Gospel, which involved a de facto "baptism of Christianity into Marxist doctrine." Thus, the Social Gospel's most influential spokesman, the American Baptist Walther Rauschenbusch, identified four institutionalized spiritual evils in American culture (which Rauschenbusch identified as "supra-personal entities"): these were individualism, capitalism, nationalism and militarism. In accordance with Socialist doctrine, these were to be replaced with, respectively, collectivism, socialism, internationalism and pacifism.[15]
Other subsequent theological movements within the Protestant mainline (in the US) included political liberation theology, philosophical forms of postmodern Christianity, and such diverse theological influences as Christian existentialism (originating with Søren Kierkegaard[16] and including other theologians and scholars such as Rudolf Bultmann[17] and Paul Tillich [18]) and even conservative movements such as neo-evangelicalism, neo-orthodoxy, and paleo-orthodoxy. Dean M. Kelley, a liberal sociologist, was commissioned in the early 1970s to study the problem, and he identified the reason for the decline of the liberal churches: their excessive politicization of the Gospel, and especially their direct identification of the Gospel with Left-Democrat political causes.[19]
The 1990s and 2000s saw a resurgence of non-doctrinal, theological work on biblical exegesis and theology, exemplified by figures such as Marcus Borg, John Dominic Crossan, John Shelby Spong,[20] Karen Armstrong and Scotty McLennan. Their appeal, like that of the earlier modernism, was primarily found in the numerically declining mainline Protestant denominations.
Liberal Christianity in America has experienced a decline in membership of 70%—from 40% of the American Christian population to 12%—between 1930 and 2010. Conversely, the evangelical denominations have grown greatly in size, and the Catholic Church has seen more modest gains.[21]
Theologians and authors[edit]
Protestant[edit]
Friedrich Daniel Ernst Schleiermacher (1768–1834), often called the "father of liberal theology," he claimed that religious experience was introspective, and that the most true understanding of God consisted of "a sense of absolute dependence".[22]
Charles Augustus Briggs (1841–1913), early advocate of higher criticism of the Bible.
Henry Ward Beecher (1813–1887), American preacher who left behind the Calvinist orthodoxy of his famous father, the Reverend Lyman Beecher, to instead preach the Social Gospel of liberal Christianity.
Adolf von Harnack, (1851–1930), German theologian and church historian, promoted the Social Gospel; wrote a seminal work of historical theology called Lehrbuch der Dogmengeschichte (History of Dogma).
Charles Fillmore (1854–1948), Christian mystic influenced by Emerson; co-founder, with his wife, Myrtle Fillmore, of the Unity Church.
Walter Rauschenbusch (1861-1918) American Baptist, author of "A Theology for the Social Gospel", which gave the movement its definitive theological definition.
Harry Emerson Fosdick (1878–1969), a Northern Baptist, founding pastor of New York's Riverside Church in 1922.
Rudolf Bultmann (1884–1976), German biblical scholar, liberal Christian theologian until 1924.[clarification needed] Bultmann was more of an existentialist than a "liberal", as his defense of Jesus' healings in his "History of Synoptic Tradition" makes clear.
Paul Tillich (1886–1965), seminal figure in liberal Christianity; synthesized liberal Protestant theology with existentialist philosophy, but later came to be counted among the "neo-orthodox".
Leslie Weatherhead (1893–1976), English preacher and author of The Will of God and The Christian Agnostic
James Pike (1913-1969), Episcopal Bishop, Diocese of California 1958-66. Died a spiritualist, trying to communicate with Jesus through necromancy.
Lloyd Geering (1918–), New Zealand liberal theologian.
Paul Moore, Jr. (1919–2003), 13th Episcopal Bishop, New York Diocese
John A.T. Robinson (1919–1983), Anglican Bishop of Woolwich, author of Honest to God; later in life returned to orthodoxy, and dedicated himself to demonstrating very early authorship of the New Testament writings, publishing his findings in Redating the New Testament.
John Hick (1922-2012) British philosopher of religion and liberal theologian, noted for his rejection of the Incarnation and advocacy of latitudinarianism and religious pluralism or non-exclusivism, as explained in his influential work, The Myth of God Incarnate.
William Sloane Coffin (1924–2006), Senior Minister at the Riverside Church in New York City, and President of SANE/Freeze (now Peace Action).[citation needed]
Christopher Morse (1935 - ) Professor Emeritus of Systematic Theology, Union Theological Seminary, noted for his theology of faithful disbelief.
John Shelby Spong (1931–), Episcopalian bishop and very prolific author of books such as A New Christianity for a New World, in which he wrote of his rejection of historical religious and Christian beliefs such as Theism (a traditional conception of God as an existent being), the afterlife, miracles, and the Resurrection.
Richard Holloway (1933-), Bishop of Edinburgh 1986-2000.[clarification needed]
Rubem Alves, (b. 1938) Brazilian, ex-Presbyterian, former minister, retired professor from UNICAMP, seminal figure in the liberation theology movement.
Matthew Fox (b. 1940), former Roman Catholic priest of the Order of Preachers; currently an American Episcopalian priest and theologian, noted for his synthesis of liberal Christian theology with New Age concepts in his ideas of "creation spirituality", "original blessing", and seminal work on the "Cosmic Christ"; founder of Creation Spirituality.
Marcus Borg (1942-2015) American Biblical scholar, prolific author, fellow of the Jesus Seminar.
Michael Dowd (b. 1958) Religious Naturalist theologian, evidential evangelist, and promoter of Big History and the Epic of Evolution.
Douglas Ottati, Presbyterian theologian and author, former professor at Union-PSCE, current professor at Davidson College.
Roman Catholic[edit]
Thomas Berry (1914-2009), American Passionist priest, cultural historian, geologian, and cosmologist.
Hans Küng, (b. 1928) Swiss theologian. Had his license to teach Catholic theology revoked in 1979 because of his vocal rejection of the doctrine of the infallibility of the Pope, but remains a priest in good standing.
John Dominic Crossan, (b. 1934) ex-Catholic and former priest, New Testament scholar, co-founder of the critical liberal Jesus Seminar.
Joan Chittister, (b. 1936) Benedictine lecturer and social psychologist.
Elisabeth Schüssler Fiorenza (born 1938) German feminist theologian and Professor at Harvard Divinity School
Leonardo Boff, (b. 1938) Brazilian, ex-Franciscan and former priest, seminal author of the liberation theology movement, condemned by the Church; his works were condemned in 1985, and almost again condemned in 1992, which led him to leave the Franciscan order and the priestly ministry.
Other[edit]
William Ellery Channing (1780–1842), Unitarian liberal theologian in the United States, who rejected the Trinity and the strength of scriptural authority, in favor of purely rationalistic "natural religion".
Scotty McLennan (b. 1948) Unitarian Universalist minister, Stanford University professor and author.
See also[edit]
Biblical hermeneutics
Christian atheism
Christian heresy in the modern era
Conflict thesis (or warfare thesis)
Death of God theology
Fountain Street Church
European Liberal Protestant Network
Existentialist theology
Free Christians (Britain)
Historical Jesus
Historical-critical method (or higher criticism)
Historicity of the Bible
Jesus Seminar
Liberal Anglo-Catholicism
Liberal Catholic Church
Liberation theology
Modernism (Roman Catholicism)
Pietism
Postliberal theology
Postmodern Christianity
Progressive Christianity
Religious pluralism
Secular theology
Unitarian Universalism
References[edit]
1.Jump up ^ "Catholic Encyclopedia: Liberalism". Retrieved 2007-01-27.
2.Jump up ^ Montgomery, John Warwick. In Defense of Martin Luther. Milwaukee: Northwestern, 1970, p. 57. “Luther’s Hermeneutic vs. the New Hermeneutic.” Quoted in http://www.wlsessays.net/authors/W/WestphalConfession/WestphalConfession.PDF[dead link]
3.Jump up ^ Robert Collins (1977). The Age of Innocence 1870/1880. Canada's Illustrated Heritage. Jack McClelland. pp. 87–88. ISBN 0-919644-19-8.
4.Jump up ^ Burton L. Mack, The Lost Gospel: The Book of Q and Christian Origins (HarperCollins, 1993), p. 29 online.
5.Jump up ^ Linda Woodhead, "Christianity," in Religions in the Modern World (Routledge, 2002), pp. 186 online and 193.
6.Jump up ^ The Making of American Liberal Theology: Imagining Progressive Religion 1805–1900, edited by Gary J. Dorrien (Westminster John Knox Press, 2001), passim, search miracles.
7.Jump up ^ F.J. Ryan, Protestant Miracles: High Orthodox and Evangelical Authority for the Belief in Divine Interposition in Human Affairs (Stockton, California, 1899), p. 78 online. Full text downloadable.
8.Jump up ^ Dan P. McAdams, The Redemptive Self: Stories Americans Live By (Oxford University Press, 2006), p. 164 online.
9.Jump up ^ Albright, W.F. From the Stone Age to Christianity.
10.Jump up ^ Ann-Marie Brandom, "The Role of Language in Religious Education," in Learning to Teach Religious Education in the Secondary School: A Companion to School Experience (Routledge, 2000), p. 76 online.
11.Jump up ^ The Making of American Liberal Theology: Idealism, Realism, and Modernity, 1900-1950, edited by Gary J. Dorrien (Westminster John Knox Press, 2003), passim, search miracles, especially p. 413; on Ames, p. 233 online; on Niebuhr, p. 436 online.
12.Jump up ^ Ueberlieferungsgeschichtliche Studien and Geschichte Israels
13.Jump up ^ Die Bundestheologie im Alten Testament
14.Jump up ^ Above; cf. Pietschmann, Das Ende des naturwissenschaftlichen Zeitalters.
15.Jump up ^ Rauschenbusch, A Theology for the Social Gospel, 1917.
16.Jump up ^ 1846. Concluding Unscientific Postscript, authored pseudonymously as Johannes Climacus.
17.Jump up ^ History of Synoptic Tradition
18.Jump up ^ The Courage to Be.
19.Jump up ^ Kelley, Dean M. (1972) Why Conservative Churches are Growing
20.Jump up ^ Rescuing the Bible from Fundamentalism
21.Jump up ^ Allen, Charlotte (July 9, 2006). "Liberal Christianity is paying for its sins". Los Angeles Times.
22.Jump up ^ Alister McGrath. Christian Theology: An Introduction. 5th rev. ed. Wiley, 2011. Look in the index for "Schleiermacher" or "absolute dependence" and see them nearly always juxtaposed.
External links[edit]
The Progressive Christian Alliance
Progressive Christian Network Britain
Project for a Free Christianity
Liberalism By M. James Sawyer , Th.M., Ph.D.
Christianity and Liberalism by J. Gresham Machen (1881-1937)
The Christian Left -- An Open Fellowship of Progressive Christians
The Liberal Christians Network


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Liberal Christianity

From Wikipedia, the free encyclopedia

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For the political movement, see Christian left.
Part of a series on the
History of
 Christian theology
Malmesbury Abbey's 1407 Bible from Belgium
Background
Theology · Early Christianity · Timeline · History of Christianity · Ecclesiastical polity · Trinitarianism · Nontrinitarianism · Restorationism · Christology · Mariology · Biblical canon · Deuterocanonical books
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Apostles' · Nicene
Chalcedonian · Athanasian
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Church Fathers · Augustine
Nicaea · Ephesus · Chalcedon
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Reformation
Protestant Reformation · Luther · Melanchthon · Indulgences · Justification · Five solae · 95 Theses · Book of Concord · Predestination · Calvinism · Arminianism · English Reformation · Counter-Reformation · Trent
Since the Reformation
Pietism · Revivalism · John Wesley · Great Awakenings · Holiness movement · Restoration Movement · Existentialism · Liberalism · Modernism (Roman Catholicism) · Postmodernism · Vatican II · Radical Orthodoxy · Jean-Luc Marion · Hermeneutics · Liberation theology · Christian anarchism
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Liberal Christianity, also known as liberal theology, covers diverse philosophically and biblically informed religious movements and ideas within Christianity from the late 18th century onward. Liberal does not refer to Progressive Christianity or to a political philosophy but to the philosophical and religious thought that developed as a consequence of the Enlightenment.
Liberal Christianity, broadly speaking, is a method of biblical hermeneutics, an undogmatic method of understanding God through the use of scripture by applying the same modern hermeneutics used to understand any ancient writings. Liberal Christianity did not originate as a belief structure, and as such was not dependent upon any Church dogma or creedal statements. Unlike conservative varieties of Christianity, liberalism has no unified set of propositional beliefs. Instead, "liberalism" from the start embraced the methodologies of Enlightenment science as the basis for interpreting the Bible, life, faith and theology.
The word liberal in liberal Christianity originally denoted a characteristic willingness to interpret scripture according to modern philosophic perspectives (hence the parallel term modernism) and modern scientific assumptions, while attempting to achieve the Enlightenment ideal of objective point of view, without preconceived notions of the authority of scripture or the correctness of Church dogma.[1] Liberal Christians may hold certain beliefs in common with Catholic Christianity, Orthodox Christianity, or even Christian fundamentalism.


Contents  [hide]
1 Liberal Christian exegesis
2 Influence in the United States
3 Theologians and authors 3.1 Protestant
3.2 Roman Catholic
3.3 Other
4 See also
5 References
6 External links

Liberal Christian exegesis[edit]
The theology of liberal Christianity was prominent in the Biblical criticism of the 19th and 20th centuries. The style of Scriptural hermeneutics (interpretation of the Bible) within liberal theology is often characterized as non-propositional. This means that the Bible is not considered a collection of factual statements, but instead an anthology that documents the human authors' beliefs and feelings about God at the time of its writing—within a historical or cultural context. Thus, liberal Christian theologians do not claim to discover truth propositions but rather create religious models and concepts that reflect the class, gender, social, and political contexts from which they emerge. Liberal Christianity looks upon the Bible as a collection of narratives that explain, epitomize, or symbolize the essence and significance of Christian understanding.[2]
Liberal Christianity was still hard to separate from political liberalism in the last third of the 19th century. Thus, an Irish bishop was sent by papal authority to Quebec in the 1870s to sort out the two. Several curés had threatened to withhold the sacraments from parishioners who cast votes for Liberals, and others had preached that to vote for Liberal candidates was a mortal sin.[3]
In the 19th century, self-identified liberal Christians sought to elevate Jesus' humane teachings as a standard for a world civilization freed from cultic traditions and traces of "pagan" belief in the supernatural.[4] As a result, liberal Christians placed less emphasis on miraculous events associated with the life of Jesus than on his teachings. The effort to remove "superstitious" elements from Christian faith dates to intellectually reforming Renaissance Christians such as Erasmus (who compiled the first modern Greek New Testament) in the late 15th and early-to-mid 16th centuries, and, later, the natural-religion view of the Deists, which disavowed any revealed religion or interaction between the Creator and the creation, in the 17–18th centuries.[5] The debate over whether a belief in miracles was mere superstition or essential to accepting the divinity of Christ constituted a crisis within the 19th-century church, for which theological compromises were sought.[6]
Attempts to account for miracles through scientific or rational explanation were mocked even at the turn of the 19th–20th century.[7] A belief in the authenticity of miracles was one of five tests established in 1910 by the Presbyterian Church to distinguish true believers from false professors of faith such as "educated, 'liberal' Christians."[8]
Liberal Christian theologians increasingly turned away from historical understandings of the Bible and Christianity. The German-trained critic, and one of the founders of the biblical archaeology movement, William Foxwell Albright of Johns Hopkins University, was a radical historical critic of the Bible, but his work in biblical archaeology in the Holy Land in the 1920s and 1930s convinced him that "these things really happened." Although Albright described himself forthrightly as "a Christian humanist" (a term also used by Renaissance scholars such as Erasmus of Rotterdam),[9] his defense of the authenticity of the historical traditions of the Old Testament, especially surrounding the conquest of Canaan in Joshua, led later liberal scholars to denounce him as a "crypto-Fundamentalist", so hostile had liberal theology become toward the idea that biblical accounts of history might be accurate. However, Albright left behind a legacy of informed, critical historical scholarship, advanced by a cadre of well-trained and well-placed teachers and scholars in the United States and Israel. These scholars rejected the anti-historical tack taken by liberal theology.
Indeed, contemporary liberal Christians continue to abnegate historical interpretations of the Bible. Many prefer to read Jesus' miracles as metaphorical narratives for understanding the power of God.[10] Not all theologians with liberal inclinations reject the possibility of miracles, but many reject the polemicism that denial or affirmation entails.[11]
Liberal Christian theology predates the theology of inerrancy, which was first advanced in 1881 by two conservative Presbyterian theologians, Benjamin B. Warfield and Archibald Alexander Hodge. From the beginning, then, inerrancy played no role in liberal Christian theology. Rather, liberal Christian theologians were adamant about rejecting orthodox Christian teaching on subjects such as the Virgin Birth, the Resurrection, and the authority of Scripture in favor of a secular-scientific world view. In this sense, many "liberal" theologians were confused with "critical biblical scholarship" which arose in Germany in the late eighteenth century with scholars such as J.G. Eichorn of Goettingen. Yet the German tradition of critical historiography was hardly liberal in all quarters, and many of its leading lights were actually monarchists (such as Julius Wellhausen, and his teacher, Heinrich Ewald, both of Goettingen.) The liberal claim of following historical-critical scholarship has gradually broken down, since liberals classically identified critical scholars such as Martin Noth [12] and Lothar Perlitt [13] as "liberal" when these scholars were quite conservative theologically.
An overarching analysis shows that liberal Christianity did align itself during the late 19th century with the "Progressive Movement" in Western culture and politics. Objectively then, liberal Christianity identified the Left wing of Western culture as the locus of God's revelation in history, following the doctrine of "progressive revelation", and to no little degree that of process philosophy. Moreover, the failure of modern science to provide universal ethical norms outside the Bible for people to follow[14] led to a crisis of moral authority within liberal Christianity, and one that has yet to be resolved.
Influence in the United States[edit]
Liberal Christianity was most influential with mainline Protestant churches in the early 20th century, when proponents believed the changes it would bring would be the future of the Christian church. Its greatest and most influential manifestation was the Christian Social Gospel, which involved a de facto "baptism of Christianity into Marxist doctrine." Thus, the Social Gospel's most influential spokesman, the American Baptist Walther Rauschenbusch, identified four institutionalized spiritual evils in American culture (which Rauschenbusch identified as "supra-personal entities"): these were individualism, capitalism, nationalism and militarism. In accordance with Socialist doctrine, these were to be replaced with, respectively, collectivism, socialism, internationalism and pacifism.[15]
Other subsequent theological movements within the Protestant mainline (in the US) included political liberation theology, philosophical forms of postmodern Christianity, and such diverse theological influences as Christian existentialism (originating with Søren Kierkegaard[16] and including other theologians and scholars such as Rudolf Bultmann[17] and Paul Tillich [18]) and even conservative movements such as neo-evangelicalism, neo-orthodoxy, and paleo-orthodoxy. Dean M. Kelley, a liberal sociologist, was commissioned in the early 1970s to study the problem, and he identified the reason for the decline of the liberal churches: their excessive politicization of the Gospel, and especially their direct identification of the Gospel with Left-Democrat political causes.[19]
The 1990s and 2000s saw a resurgence of non-doctrinal, theological work on biblical exegesis and theology, exemplified by figures such as Marcus Borg, John Dominic Crossan, John Shelby Spong,[20] Karen Armstrong and Scotty McLennan. Their appeal, like that of the earlier modernism, was primarily found in the numerically declining mainline Protestant denominations.
Liberal Christianity in America has experienced a decline in membership of 70%—from 40% of the American Christian population to 12%—between 1930 and 2010. Conversely, the evangelical denominations have grown greatly in size, and the Catholic Church has seen more modest gains.[21]
Theologians and authors[edit]
Protestant[edit]
Friedrich Daniel Ernst Schleiermacher (1768–1834), often called the "father of liberal theology," he claimed that religious experience was introspective, and that the most true understanding of God consisted of "a sense of absolute dependence".[22]
Charles Augustus Briggs (1841–1913), early advocate of higher criticism of the Bible.
Henry Ward Beecher (1813–1887), American preacher who left behind the Calvinist orthodoxy of his famous father, the Reverend Lyman Beecher, to instead preach the Social Gospel of liberal Christianity.
Adolf von Harnack, (1851–1930), German theologian and church historian, promoted the Social Gospel; wrote a seminal work of historical theology called Lehrbuch der Dogmengeschichte (History of Dogma).
Charles Fillmore (1854–1948), Christian mystic influenced by Emerson; co-founder, with his wife, Myrtle Fillmore, of the Unity Church.
Walter Rauschenbusch (1861-1918) American Baptist, author of "A Theology for the Social Gospel", which gave the movement its definitive theological definition.
Harry Emerson Fosdick (1878–1969), a Northern Baptist, founding pastor of New York's Riverside Church in 1922.
Rudolf Bultmann (1884–1976), German biblical scholar, liberal Christian theologian until 1924.[clarification needed] Bultmann was more of an existentialist than a "liberal", as his defense of Jesus' healings in his "History of Synoptic Tradition" makes clear.
Paul Tillich (1886–1965), seminal figure in liberal Christianity; synthesized liberal Protestant theology with existentialist philosophy, but later came to be counted among the "neo-orthodox".
Leslie Weatherhead (1893–1976), English preacher and author of The Will of God and The Christian Agnostic
James Pike (1913-1969), Episcopal Bishop, Diocese of California 1958-66. Died a spiritualist, trying to communicate with Jesus through necromancy.
Lloyd Geering (1918–), New Zealand liberal theologian.
Paul Moore, Jr. (1919–2003), 13th Episcopal Bishop, New York Diocese
John A.T. Robinson (1919–1983), Anglican Bishop of Woolwich, author of Honest to God; later in life returned to orthodoxy, and dedicated himself to demonstrating very early authorship of the New Testament writings, publishing his findings in Redating the New Testament.
John Hick (1922-2012) British philosopher of religion and liberal theologian, noted for his rejection of the Incarnation and advocacy of latitudinarianism and religious pluralism or non-exclusivism, as explained in his influential work, The Myth of God Incarnate.
William Sloane Coffin (1924–2006), Senior Minister at the Riverside Church in New York City, and President of SANE/Freeze (now Peace Action).[citation needed]
Christopher Morse (1935 - ) Professor Emeritus of Systematic Theology, Union Theological Seminary, noted for his theology of faithful disbelief.
John Shelby Spong (1931–), Episcopalian bishop and very prolific author of books such as A New Christianity for a New World, in which he wrote of his rejection of historical religious and Christian beliefs such as Theism (a traditional conception of God as an existent being), the afterlife, miracles, and the Resurrection.
Richard Holloway (1933-), Bishop of Edinburgh 1986-2000.[clarification needed]
Rubem Alves, (b. 1938) Brazilian, ex-Presbyterian, former minister, retired professor from UNICAMP, seminal figure in the liberation theology movement.
Matthew Fox (b. 1940), former Roman Catholic priest of the Order of Preachers; currently an American Episcopalian priest and theologian, noted for his synthesis of liberal Christian theology with New Age concepts in his ideas of "creation spirituality", "original blessing", and seminal work on the "Cosmic Christ"; founder of Creation Spirituality.
Marcus Borg (1942-2015) American Biblical scholar, prolific author, fellow of the Jesus Seminar.
Michael Dowd (b. 1958) Religious Naturalist theologian, evidential evangelist, and promoter of Big History and the Epic of Evolution.
Douglas Ottati, Presbyterian theologian and author, former professor at Union-PSCE, current professor at Davidson College.
Roman Catholic[edit]
Thomas Berry (1914-2009), American Passionist priest, cultural historian, geologian, and cosmologist.
Hans Küng, (b. 1928) Swiss theologian. Had his license to teach Catholic theology revoked in 1979 because of his vocal rejection of the doctrine of the infallibility of the Pope, but remains a priest in good standing.
John Dominic Crossan, (b. 1934) ex-Catholic and former priest, New Testament scholar, co-founder of the critical liberal Jesus Seminar.
Joan Chittister, (b. 1936) Benedictine lecturer and social psychologist.
Elisabeth Schüssler Fiorenza (born 1938) German feminist theologian and Professor at Harvard Divinity School
Leonardo Boff, (b. 1938) Brazilian, ex-Franciscan and former priest, seminal author of the liberation theology movement, condemned by the Church; his works were condemned in 1985, and almost again condemned in 1992, which led him to leave the Franciscan order and the priestly ministry.
Other[edit]
William Ellery Channing (1780–1842), Unitarian liberal theologian in the United States, who rejected the Trinity and the strength of scriptural authority, in favor of purely rationalistic "natural religion".
Scotty McLennan (b. 1948) Unitarian Universalist minister, Stanford University professor and author.
See also[edit]
Biblical hermeneutics
Christian atheism
Christian heresy in the modern era
Conflict thesis (or warfare thesis)
Death of God theology
Fountain Street Church
European Liberal Protestant Network
Existentialist theology
Free Christians (Britain)
Historical Jesus
Historical-critical method (or higher criticism)
Historicity of the Bible
Jesus Seminar
Liberal Anglo-Catholicism
Liberal Catholic Church
Liberation theology
Modernism (Roman Catholicism)
Pietism
Postliberal theology
Postmodern Christianity
Progressive Christianity
Religious pluralism
Secular theology
Unitarian Universalism
References[edit]
1.Jump up ^ "Catholic Encyclopedia: Liberalism". Retrieved 2007-01-27.
2.Jump up ^ Montgomery, John Warwick. In Defense of Martin Luther. Milwaukee: Northwestern, 1970, p. 57. “Luther’s Hermeneutic vs. the New Hermeneutic.” Quoted in http://www.wlsessays.net/authors/W/WestphalConfession/WestphalConfession.PDF[dead link]
3.Jump up ^ Robert Collins (1977). The Age of Innocence 1870/1880. Canada's Illustrated Heritage. Jack McClelland. pp. 87–88. ISBN 0-919644-19-8.
4.Jump up ^ Burton L. Mack, The Lost Gospel: The Book of Q and Christian Origins (HarperCollins, 1993), p. 29 online.
5.Jump up ^ Linda Woodhead, "Christianity," in Religions in the Modern World (Routledge, 2002), pp. 186 online and 193.
6.Jump up ^ The Making of American Liberal Theology: Imagining Progressive Religion 1805–1900, edited by Gary J. Dorrien (Westminster John Knox Press, 2001), passim, search miracles.
7.Jump up ^ F.J. Ryan, Protestant Miracles: High Orthodox and Evangelical Authority for the Belief in Divine Interposition in Human Affairs (Stockton, California, 1899), p. 78 online. Full text downloadable.
8.Jump up ^ Dan P. McAdams, The Redemptive Self: Stories Americans Live By (Oxford University Press, 2006), p. 164 online.
9.Jump up ^ Albright, W.F. From the Stone Age to Christianity.
10.Jump up ^ Ann-Marie Brandom, "The Role of Language in Religious Education," in Learning to Teach Religious Education in the Secondary School: A Companion to School Experience (Routledge, 2000), p. 76 online.
11.Jump up ^ The Making of American Liberal Theology: Idealism, Realism, and Modernity, 1900-1950, edited by Gary J. Dorrien (Westminster John Knox Press, 2003), passim, search miracles, especially p. 413; on Ames, p. 233 online; on Niebuhr, p. 436 online.
12.Jump up ^ Ueberlieferungsgeschichtliche Studien and Geschichte Israels
13.Jump up ^ Die Bundestheologie im Alten Testament
14.Jump up ^ Above; cf. Pietschmann, Das Ende des naturwissenschaftlichen Zeitalters.
15.Jump up ^ Rauschenbusch, A Theology for the Social Gospel, 1917.
16.Jump up ^ 1846. Concluding Unscientific Postscript, authored pseudonymously as Johannes Climacus.
17.Jump up ^ History of Synoptic Tradition
18.Jump up ^ The Courage to Be.
19.Jump up ^ Kelley, Dean M. (1972) Why Conservative Churches are Growing
20.Jump up ^ Rescuing the Bible from Fundamentalism
21.Jump up ^ Allen, Charlotte (July 9, 2006). "Liberal Christianity is paying for its sins". Los Angeles Times.
22.Jump up ^ Alister McGrath. Christian Theology: An Introduction. 5th rev. ed. Wiley, 2011. Look in the index for "Schleiermacher" or "absolute dependence" and see them nearly always juxtaposed.
External links[edit]
The Progressive Christian Alliance
Progressive Christian Network Britain
Project for a Free Christianity
Liberalism By M. James Sawyer , Th.M., Ph.D.
Christianity and Liberalism by J. Gresham Machen (1881-1937)
The Christian Left -- An Open Fellowship of Progressive Christians
The Liberal Christians Network


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Christian left

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For the non-political philosophy, see Liberal Christianity.
For the political party in Chile, see Christian Left Party of Chile.
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The term Christian left refers to a spectrum of left-wing Christian political and social movements that largely embrace viewpoints described as social justice that upholds a social gospel. Given the inherent diversity in international political thought, the term can have different meanings and applications in different countries.


Contents  [hide]
1 Terminology
2 History 2.1 Early years
2.2 Alliance of the left and Christianity
2.3 Christian left and campaigns for peace and human rights
3 Christian left in the United States
4 Approach to issues such as homosexuality
5 The Consistent Life Ethic
6 Differing Views
7 Liberation theology
8 Notable Christian leftists 8.1 Argentina
8.2 Australia
8.3 Austria
8.4 Belgium
8.5 Brazil
8.6 Canada
8.7 Colombia
8.8 Cuba
8.9 East Timor
8.10 Ecuador
8.11 El Salvador
8.12 France
8.13 Germany
8.14 Greece
8.15 Haiti
8.16 Ireland
8.17 Italy
8.18 Japan
8.19 Netherlands
8.20 Nicaragua
8.21 New Zealand
8.22 Peru
8.23 Philippines
8.24 Poland
8.25 Russia
8.26 Slovenia
8.27 Spain
8.28 South Africa
8.29 Sweden
8.30 Switzerland
8.31 United States 8.31.1 Leaders (political)
8.31.2 Leaders a/o activists (civil)
8.31.3 Thinkers
8.31.4 Promoters
8.32 United Kingdom
8.33 Vatican
8.34 Venezuela
9 Parties of the Christian left
10 See also 10.1 Early Christianity
10.2 Movements
10.3 Groups
10.4 Other
11 References
12 External links

Terminology[edit]
As with any section within the left and right wings of a political spectrum, a label such as "Christian left" represents an approximation, including within it groups and persons holding many diverse viewpoints. The term left-wing might encompass a number of values, some of which may or may not be held by different Christian movements and individuals.
As the unofficial title of a loose association of believers, it does provide a clear distinction from the more commonly known "Christian right" or "religious right" and from its key leaders and political views.
The most common religious viewpoint that might be described as "left-wing" is social justice, or care for impoverished and oppressed groups. Supporters of this trend might encourage universal health care, welfare provisions, subsidized education, foreign aid, and affirmative action for improving the conditions of the disadvantaged. With values stemming from egalitarianism, adherents of the Christian left consider it part of their religious duty to take actions on behalf of the oppressed. As nearly all major religions contain some kind of requirement to help others, various religions[quantify] have cited social justice as a movement in line with their faith.[citation needed]
The Christian Left holds that social justice, renunciation of power, humility, forgiveness, and private observation of prayer (as opposed to publicly mandated prayer), are mandated by the Gospel (Matthew 6:5-6).[citation needed] The Bible contains accounts of Jesus repeatedly advocating for the poor and outcast over the wealthy, powerful, and religious. The Christian Left maintains that such a stance is relevant and important. Adhering to the standard of "turning the other cheek", which they believe supersedes the Old Testament law of "an eye for an eye", the Christian Left often[quantify] hearkens towards pacifism in opposition to policies advancing militarism.[citation needed]
While non-religious socialists sometimes find support for socialism in the Gospels (for example Mikhail Gorbachev citing Jesus as "the first socialist"),[1] the Christian Left does not find that socialism alone as an adequate end or means. Christian faith is the core of their belief, which in turn demands social justice.
History[edit]
Early years[edit]


 This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (June 2012)
For much of the early history of anti-establishment leftist movements such as socialism and communism (which was highly anti-clerical in the 19th century), established churches were led by a reactionary clergy who saw progress as a threat to their status and power. Most people viewed the church as part of the establishment. Revolutions in America, France, Russia and (much later) Spain were in part directed against the established churches (or rather their leading clergy) and instituted a separation of church and state.
However, in the 19th century, some writers and activists developed a school of thought, Christian socialism, a branch of Christian thought that was infused with socialism.
Early socialist thinkers such as Robert Owen, Henri de Saint-Simon based their theories of socialism upon Christian principles. Karl Marx and Friedrich Engels reacted against these theories by formulating a secular theory of socialism in The Communist Manifesto.
Alliance of the left and Christianity[edit]
Starting in the late 19th century and early 20th century,[citation needed] some began to take on the view that genuine Christianity had much in common with a Leftist perspective. From St. Augustine of Hippo's City of God through St. Thomas More's Utopia major Christian writers had expounded upon views that socialists found agreeable. Of major interest was the extremely strong thread of egalitarianism in the New Testament. Other common leftist concerns such as pacifism, social justice, racial equality, human rights, and the rejection of excessive wealth are also expressed strongly in the Bible. In the late 19th century, the Social Gospel movement arose (particularly among some Anglicans, Lutherans, Methodists and Baptists in North America and Britain,) which attempted to integrate progressive and socialist thought with Christianity to produce a faith-based social activism, promoted by movements such as Christian Socialism. In the United States during this period, Episcopalians and Congregationalists generally tended to be the most liberal, both in theological interpretation and in their adherence to the Social Gospel. In Canada, a coalition of liberal Congregationalists, Methodists, and Presbyterians founded the United Church of Canada, one of the first true Christian left denominations. Later, in the 20th century, liberation theology was championed by such writers as Gustavo Gutierrez and Matthew Fox.
Christian left and campaigns for peace and human rights[edit]
See also: Peace churches
Some Christian groups were closely associated with the peace movements against the Vietnam War as well as the 2003 Invasion of Iraq. Religious leaders in many countries have also been on the forefront of criticizing any cuts to social welfare programs. In addition, many prominent civil rights activists (such as Martin Luther King, Jr.) were religious figures.
Christian left in the United States[edit]
In the United States, members of the Christian Left come from a spectrum of denominations: Peace churches, elements of the Protestant mainline churches, Catholicism, and some evangelicals.
The Christian Left does not seem to be so well-organized or publicized as its right-wing counterparts.[2] Opponents state that this is because it is less numerous. Supporters contend that it is actually more numerous but composed predominantly of persons less willing to voice political views in as forceful a manner as the Christian Right, possibly because of the aggressiveness of the Christian Right. Further, supporters contend that the Christian Left has had relatively little success securing widespread corporate, political, and major media patronage compared to the Right. In the aftermath of the 2004 election in the United States Progressive Christian leaders started to form groups of their own to combat the Religious Right; The Center for Progressive Christianity and The Christian Alliance For Progress are two such groups that have formed to promote the cause.
Members of the Christian Left who work on interfaith issues are part of building the Progressive Reconstructionist movement.
Approach to issues such as homosexuality[edit]
The Christian Left sometimes approaches issues such as homosexuality differently from other Christian political groups. This approach can be driven by focusing on issues differently despite holding similar religious views, or by holding different religious ideas. Those in the Christian Left who have similar ideas as other Christian political groups but a different focus may view Christian teachings on certain issues, such as the Bible's prohibitions against killing or criticisms of concentrations of wealth, as far more politically important than Christian teachings on social issues emphasized by the religious right, such as opposition to homosexuality. Others in the Christian Left have not only a different focus on issues from other Christian political groups, but different religious ideas as well.
For example, all members of the Christian Left consider discrimination and bigotry against homosexuals to be immoral, but they differ on their views towards homosexual sex. Some believe homosexual sex to be immoral but largely unimportant when compared with issues relating to social justice, or even matters of sexual morality involving heterosexual sex. Others affirm that some homosexual practices are compatible with the Christian life. Such members believe common biblical arguments used to condemn homosexuality are misinterpreted, and that biblical prohibitions of homosexual practices are actually against a specific type of homosexual sex act: pederasty, the sodomizing of young boys by older men. Thus, they hold biblical prohibitions to be irrelevant when considering modern same-sex relationships.[3][4][5][6]
The Consistent Life Ethic[edit]
Main article: Consistent Life Ethic
A related strain of thought is the (Catholic and progressive evangelical) Consistent Life Ethic, which sees opposition to capital punishment, militarism, euthanasia, abortion and the global unequal distribution of wealth as being related. It is an idea with certain concepts shared by Abrahamic religions as well as Buddhists, Hindus, and members of other religions. The late Cardinal Joseph Bernardin of Chicago developed the idea for the consistent life ethic in 1983.[7] Currently, Sojourners is particularly associated with this strand of thought. Adherents commonly criticize politicians who; identify as pro-life while simultaneously oppose funding for pre-natal vitamins, child nutrition programs, or universal health care.
Differing Views[edit]
Jim Wallis believes that one of the biggest problems that faces the left is to reach out to evangelical and Catholic religious voters.[8] (Note however that Jim Wallis denies that his Sojouners organization belongs to either the right or left.[9]) Catholics for a Free Choice has responded that these progressive evangelical and Catholic pro-life people have difficulties dealing with the implications of feminist theology and ethics for Christian faith.[10]
Liberation theology[edit]
Liberation theology is a theological tradition that emerged in the developing world, especially Latin America. Since the 1960s, Catholic thinkers have integrated left-wing thought and Catholicism, giving rise to Liberation Theology. It arose at a time when Catholic thinkers who opposed the despotic leaders in South and Central America allied themselves with the communist opposition. However, it developed independently of and roughly simultaneously with Black Liberation Theology in the US and should not be confused with it.[11]The Congregation for the Doctrine of the Faith decided that, while Liberation Theology is partially compatible with Catholic social teaching, certain Marxist elements of it, such as the doctrine of perpetual class struggle, are against Church teachings.
Notable Christian leftists[edit]
Argentina[edit]
Movement of Priests for the Third World Carlos Mugica
Enrique Angelelli
Miguel Hesayne
Major political figures Juan Perón
Eva Perón
Humanist-Catholic figures of the Argentine military Juan José Valle
Edelmiro Farrell
Eduardo Lonardi
Other figures Juan Manuel Abal Medina

Australia[edit]
Frank Brennan, Jesuit and advocate for Australia's indigenous peoples
Ben Chifley, Former Prime Minister of Australia
Brian Howe, AM, Australian politician, was Deputy Prime Minister in the Labor government of Paul Keating from 1991 to 1995
Jock Garden, founder of the Communist Party of Australia,
Tim Costello, former Baptist pastor and CEO of World Vision Australia.
Kevin Rudd, Former Prime Minister of Australia
Austria[edit]
Ivan Illich
Belgium[edit]
Joelle Milquet
Brazil[edit]
Frei Betto - writer, political activist, liberation theologist and Dominican friar
Leonardo Boff, academic and social activist
Sister Maurina - Roman Catholic nun who was tortured during the military dictatorship
Sister Dorothy Stang - Roman Catholic nun murdered for helping the landless and poor
Frei Tito - Roman Catholic friar who was tortured during the military dictatorship
Canada[edit]
Richard Allen, politician and historian of Christian socialism
Charlie Angus, writer and politician
Bill Blaikie, United Church minister and politician
Andrew Brewin, politician and author
Lorne Calvert, United Church minister, politician, former premier of Saskatchewan, and president of theological seminary.
Bruce Cockburn, singer and songwriter
Cheri DiNovo, minister and politician
Tommy Douglas, voted the "Greatest Canadian". Leader of the first avowedly socialist government in North America in Saskatchewan. Introduced universal medicare, former Baptist Minister.
Stanley Knowles, United Church minister and politician
James Loney (peace activist)
Desmond McGrath, priest, trade union organizer and activist
Bill Phipps, church leader and activist
Bill Siksay, politician, former theological student, partner of a minister
Frank Scott, poet and constitutional expert
William Horace Temple, politician, and trade union activist
J. S. Woodsworth, minister and politician.
Jack Layton, Former Leader of the Official Opposition, Former leader of the NDP
Colombia[edit]
Camilo Torres Restrepo, Liberation theologian and guerrilla
Cuba[edit]
Philip Agee
East Timor[edit]
Carlos Felipe Ximenes Belo, Nobel Peace Prize winning Archbishop linked to East Timorese independence.
Ecuador[edit]
Rafael Correa, incumbent president and former finance minister.
Leonidas Proaño, liberation theology bishop.
El Salvador[edit]
Mauricio Funes, incumbent President of El Salvador, journalist
Archbishop Óscar Romero, archbishop
France[edit]
Bishop Jacques Gaillot, Roman Catholic Bishop of Partenia, social activist
Abbé Pierre, Roman Catholic social activist
Personalism (Emmanuel Mounier, etc.)
Germany[edit]
Alfred Delp, Jesuit involved in resistance to Nazi Germany
Christoph Blumhardt, Lutheran theologian
Rudi Dutschke, student protest leader
Emil Fuchs, Quaker theologian
Helmut Gollwitzer, Lutheran theologian
Ulrich Duchrow, theologian, global justice movement theoreticist
Johann Baptist Metz, Catholic theologian
Dorothee Sölle, Lutheran theologian
Johannes Rau, German President
Greece[edit]
Stelios Papathemelis, lawyer, former Minister of Interior, leader of "Democratic Revival", a minor Christian-Socialist party
Christos Yannaras, theologist, philosopher
Haiti[edit]
Jean-Bertrand Aristide, former President of Haiti
Gérard Jean-Juste, liberation theologian
Ireland[edit]
Ciaron O'Reilly, Catholic Worker, Christian Anarchist
Italy[edit]
Beniamino Andreatta, economist and former Minister of Treasury, of Foreign Affairs and of Defense
Rosy Bindi, former President of the Democratic Party
Pierre Carniti, trade union leader and co-founder of Social Christians
Ermanno Gorrieri, trade union activist, economist and co-founder of Social Christians
Dario Franceschini, Democratic Party minister in Letta Cabinet
Rosa Russo Iervolino, politician, former Minister of the Interior, Mayor of Naples
Enrico Letta, former Prime Minister
Boris Pahor, writer, prominent public figure of the Slovene minority in Italy
Pier Paolo Pasolini, Italian film director
Romano Prodi, former Prime Minister
Matteo Renzi, current Prime Minister
Pietro Scoppola, historian and politician
Japan[edit]
Isoo Abe, politician and Unitarian minister
Toyohiko Kagawa, activist and theologian
Tetsu Katayama, politician and former Prime Minister (1947-1948)
Naoe Kinoshita, activist, author, journalist, lawyer
Kunikida Doppo, novelist, poet
Netherlands[edit]
Huub Oosterhuis, theologian and poet
Andre Rouvoet, former leader of the centre-left Christian Union
Nicaragua[edit]
Ernesto Cardenal, Liberation theologian
Rosario Murillo, First Lady of Nicaragua
Daniel Ortega, President of Nicaragua
New Zealand[edit]
David Clark (New Zealand politician)
Lloyd Geering, theologian
Walter Nash, prime minister
Arnold Nordmeyer, minister and politician
Michael Joseph Savage, prime minister
Peru[edit]
Gustavo Gutiérrez, founder of liberation theology
Philippines[edit]
José Burgos - Filipino priest and independence activist
Gregorio Aglipay - Supreme Bishop of the Iglesia Filipina Independiente Aglipayan Church
Jaime Sin, - cardinal, leader of the Catholic Church in the Philippines and pillar of the People Power movement
Alberto Ramento - Supreme Bishop of the Aglipayan Church and advocator of human rights and humanitarian law
Poland[edit]
Stanisław Adamski - Polish priest and workers' activist.
Russia[edit]
Leo Tolstoy, writer and social reformer
Sergei Bulgakov, Orthodox Christian theologian, philosopher and economist
Nikolai Berdyaev, Russian religious and political philosopher
Slovenia[edit]
Bogo Grafenauer, historian
Vekoslav Grmič, Slovenian Roman Catholic bishop and theologian
Edvard Kocbek, Poet, Essayist and politician
Boris Pahor, Writer and essayist
Spain[edit]
Joaquín Ruiz-Giménez, former ombudsman and leader of Democratic Left.
José Bono, speaker of the low house of Parliament.
South Africa[edit]
Dennis Hurley, former Catholic Archbishop of Durban, anti-Apartheid activist and advocate for reform within the Catholic Church
Beyers Naude, anti-Apartheid Dutch Reformed minister
Alan Paton, author, politician and anti-Apartheid activist
Desmond Tutu, former Anglican Archbishop of South Africa
Sweden[edit]
K. G. Hammar, former Archbishop of Uppsala
Lukas Moodysson, film writer and director
Switzerland[edit]
Karl Barth, neo-orthodox theologian
Hans Küng, Catholic theologian
Hermann Kutter, Reformed theologian
Leonhard Ragaz, Reformed theologian
United States[edit]
Leaders (political)[edit]
Walt Brown, ex-Oregon state Senator, Socialist Party USA
William Jennings Bryan, three time presidential nominee
Jimmy Carter, former U.S. President
Bob Casey, Jr., current US Senator from Pennsylvania
Robert Casey, former Pennsylvania governor
Nick Clooney, Roman Catholic activist/Congressional candidate
Eugene V. Debs, Co-founder of the Industrial Workers of the World and Socialist Party of America candidate for President
Peter DeFazio, US congressman from Oregon 4 district
Robert Drinan, Congressman and Roman Catholic Jesuit priest.
Diane Drufenbrock, nun, Socialist Party USA
Frank Ford (farmer)
Howard Dean, former governor of Vermont, 2004 presidential candidate, and former DNC chairman
Dick Gephardt, former Congressman and Democratic presidential candidate
Al Gore, environmentalist, former Vice President of the United States, TN senator (1985-1993), and the Democratic presidential nominee (2000)
Thomas J. Hagerty, founding member of the Industrial Workers of the World
Ammon Hennacy, "Wobbly" (Industrial Workers of the World member)
Hubert Humphrey, former Vice President of the United States
Jesse Jackson, politician and civil rights leader
John F Kennedy, president of the United States from 1961–1963
Robert F Kennedy, attorney general from 1961–1964, senator of New York, ran for president in 1968
Ted Kennedy, former senator of Massachusetts
John Kerry, US Senator from Massachusetts and 2004 Democratic nominee for President.
Martin Luther King Jr, civil rights activist
Dennis Kucinich, former Congressman and past Presidential candidate
John Lewis, U.S. congressman and civil rights leader
Eugene McCarthy, former senator of Minnesota and presidential candidate
George McGovern, Methodist, former Senator for South Dakota and Democratic nominee for the Presidency
Walter Mondale, former Vice President of the United States
Brian P. Moore, Socialist Party USA
Tim Ryan, U.S. congressman
Al Sharpton, 2004 Democratic presidential candidate and civil rights leader
Norman Thomas, Socialist Party of America presidential candidate
Frank P. Zeidler, ex-Mayor of Milwaukee, Socialist Party USA
Leaders a/o activists (civil)[edit]
Jay Bakker, pastor of Revolution Church
Joseph Bernardin Cardinal Archbishop of Chicago
Father Daniel Berrigan, Catholic priest (Jesuit) & peace activist
Philip Berrigan, former Catholic priest (Josephite),& activist
Kim Bobo, founder, Interfaith Worker Justice
Leonardo Boff, Liberation Theology activist ([1])
Father Roy Bourgeois Catholic Priest and Peace Activist
Peter Boyle actor, studied to be a Priest
Everett Francis Briggs POW and Labor activist
Tony Campolo, Baptist evangelist and sociologist
César Chávez Mexican American labor and social activist
Sr. Joan Chittister Catholic Nun and Feminist Theologian
Forrester Church, Unitarian Universalist minister, author
William Sloane Coffin, Jr., UCC minister and peace activist
Stephen Colbert, host of The Colbert Report and Sunday School Teacher
John Cort, writer, editor for Commonweal, Peacework, Religious Socialism
Jerome Davis, labor organizer and sociologist
Dorothy Day, Catholic Worker Movement cofounder, "Wobbly" (Industrial Workers of the World member)
Father John Dear Catholic Priest and Peace Activist
Rev. Robert Drinan, - former U.S. Congressman from Massachusetts
Jane Fonda, Actress and activist
James A. Forbes, minister at Riverside Church
Rev. George Foreman
Laura Jane Grace, Anarcho-Catholic and Punk Rock Icon
Jeannine Gramick, Roman Catholic nun and founder of New Ways Ministry
Rosey Grier
Bishop Thomas Gumbleton, Roman Catholic bishop of Detroit and social activist
Charles Kekumano - activist Hawaiian priest
Helen Keller
Angelo Liteky - former priest, soldier, activist
Ava Lowery - peace activist
Rev. Joseph Lowery Civil Rights Leader
Barry W. Lynn, executive director of Americans United for Separation of Church and State
Pauli Murray, first female Episcopal priest and co-founder of the National Organization for Women
Mike Papantonio
Rev Richard Penniman AKA Little Richard
Georges Pire - "Peace University" and Nobel Peace Prize for work with refugees ([2])
Sister Helen Prejean - anti-death penalty activist; author of Dead Man Walking, adapted for the film of the same title
Monsignor Charles Owen Rice, Catholic priest, labor leader, and civil rights activist
Fred Rogers
Frank Schaeffer
Ron Sider, president of Evangelicals for Social Action.
Katharine Jefferts Schori, Presiding Bishop of the Episcopal Church
Martin Sheen Roman Catholic activist/actor
Mitch Snyder, - convert; advocate for the homeless
Charles Toy, social media activist
Jim Wallis, editor of Sojourners Magazine
Barry Welsh Congressional Candidate and Minister (United Methodist Church)
Rev. Jeremiah Wright former pastor of the Trinity United Church of Christ
Cindy Sheehan peace activist
Carmen Trotta Roman Catholic pacifist
Rev. Lennox Yearwood Veteran and anti-Iraq War Activist
Thinkers[edit]
Peter Agre, awarded the Nobel Prize for Chemistry [12]
Miguel A. De La Torre, Scholar-Activist and Author of numerous books on Hispanic Religiosity
David Ray Griffin, Theology professor and 9/11 Truth author
Chris Hedges
Anne Lamott, author
Peter Maurin Catholic Worker co-founder
Charles Clayton Morrison
Brian McLaren, Emerging Church Leader
Troy Perry, founder of Metropolitan Community Church
Walter Rauschenbusch, social gospel thinker
Anthony Paul Kennedy Shriver Son of Sargent Shriver member of the Kennedy family holds a Degree in Theology.
John Shelby Spong, retired bishop and liberal political activist
Paul Tillich
Kathleen Kennedy Townshend
Randall Wallace Academy Award Winning Author holds a Degree in Theology.
Cornel West, theologian, academic, activist
Jim Winkler leading member of the United Methodist Church
Eunice Kennedy Shriver, founder of the Special Olympics
Promoters[edit]
Ray Boltz
Val Kilmer has done promotional videos for his denomination
Johnny Cash, singer/songwriter promoted Christianity in a number of songs and public appearances.
Pete Maravich, Hall of Fame basketball player
Barry McGuire, singer-songwriter
Michael Moore,[13] documentary filmmaker
Alonzo Mourning, basketball player
Pauley Perrette, actress and LGBT rights advocate
Bill Moyers, American journalist and public commentator
Ed Shultz, Television and radio host
Art Alexakis, Leader of rock band Everclear, has referred to himself as a Left-wing Christian
John Fugelsang, Comedian
United Kingdom[edit]



 A meeting of the Oxford Branch of the Christian Socialist Movement, with Larry Sanders speaking, October 2007.
The medieval Lollards, particularly John Ball, took up many anti-establishment causes. During the English Civil War many of the more radical Parliamentarians, such as John Lilburne and the Levellers, based their belief in universal suffrage and proto-socialism on their reading of the Bible. Other people on the Christian left include:[citation needed]
Martin Bashir, journalist
Hilaire Belloc, Anglo-French writer and historian
Tony Benn, former Labour MP
William Blake, poet, painter, Christian mystic
Chris Bryant, Labour MP and former priest
David Cairns, Labour MP and former priest
George B. Chambers, writer and Anglican priest
Charles Dickens, writer
Gwynfor Evans
David Ford, leader of the Alliance Party of Northern Ireland
George Fox, Quaker
Dave Gahan, lead vocalist of Depeche Mode
William Ewart Gladstone, Prime Minister
Charles Gore, Anglo-Catholic
Keir Hardie
Stewart Headlam, Anglo-Catholic
Christopher Isham, scientist
Kenneth Leech, Anglo-Catholic Theologian
John Lewis, philosopher
Florence Nightingale
Conrad Noel, Anglo-Catholic
Maurice Reckitt, writer
J.K. Rowling, author
R. H. Tawney, economist and historian
Bishop B.F. Westcott, Anglo-Catholic and spiritualist
Rowan Williams, Archbishop of Canterbury
Giles Fraser, Anglican priest and writer
Vatican[edit]
Sister Rose Thering - During Vatican II helped in exonerating Jews from Christ's death; social and human rights activist.
Venezuela[edit]
Hugo Chávez
Parties of the Christian left[edit]
Democratic Party (Italy)
Christian Democracy (Greece)
Christian Social Party (Switzerland) (Catholic)
Evangelical People's Party (The Netherlands)
Christian Democratic Party (Uruguay)
Christian Democratic Party (Chile)
Christian Left Party (Chile)
Sandinista National Liberation Front (Nicaragua)
Christian Socialist Movement (United Kingdom; the Christian wing of the UK Labour Party)
Co-operative Commonwealth Federation (merged into the secular New Democratic Party of Canada)
See also[edit]

Portal icon Christianity portal
Early Christianity[edit]
Christian anarchism
Christian communism
Early Christian anti-materialism
Opposition to Rome
Movements[edit]
A number of movements of the past had similarities to today's Christian Left:
Anabaptists
Fifth Monarchists, Diggers, Quakers
Heretical movements such as the Cathars
Liberation theology
Lollard
Old-Catholicism
Peace churches
German Peasants' War
Role of Christians in the Peasants' Revolt in England, See Lollard priest John Ball.
Waldenses
Jesus movement
Unitarianism
Universalism
Groups[edit]
Anglo-Catholicism
Congregationalists
Episcopal Church (United States)
Progressive National Baptist Convention
United Church of Christ
Other[edit]
Christian communism
Christian democracy
Christian libertarianism
Christian pacifism
Christian politics
Christian socialism
Evangelical left
Homosexuality and Christianity
International League of Religious Socialists
Jewish left
Liberal Christianity
Pacifism
Political catholicism
Populism
Progressive Christianity
Progressive Reconstructionist
Religion and abortion
Religious left
Religious Society of Friends
Spiritual left
Social Gospel
Contrast: Christian right, Secular left, Secular right
References[edit]
1.Jump up ^ "Mikhail S. Gorbachev Quotes". Brainyquote.com. Retrieved 23 February 2007.
2.Jump up ^ Blow, Charles M. (2 July 2010). "The Rise of the Religious left". New York Times.
3.Jump up ^ Why TCPC Advocates Equal Rights for Gay and Lesbian People
4.Jump up ^ Equality for Gays and Lesbians
5.Jump up ^ Bible & Homosexuality Home Page. Pflagdetroit.org (1998-12-11). Retrieved on 2013-08-24.
6.Jump up ^ [3][dead link]
7.Jump up ^ Bernardin, Joseph. Consistent ethics of life 1988, Sheed and Ward, p. v
8.Jump up ^ "And there are literally millions of votes at stake in this liberal miscalculation. Virtually everywhere I go, I encounter moderate and progressive Christians who find it painfully difficult to vote Democratic given the party’s rigid, ideological stance on this critical moral issue, a stance they regard as "pro-abortion." Except for this major and, in some cases, insurmountable obstacle, these voters would be casting Democratic ballots." from Make Room for Pro-Life Democrats, Jim Wallis, Sojourners Magazine, hosted on beliefnet
9.Jump up ^ Wallis, Jim (2005). God's Politics--Why the Right Gets it Wrong and the Left Doesn't Get It. HarperSanFrancisco. ISBN 978-0-06-083447-0.
10.Jump up ^ Reframing Social Justice, Feminism and Abortion
11.Jump up ^ http://koinoniarevolution.wordpress.com/2013/01/13/prophets-of-a-modern-era-an-introduction-to-liberation-theology/
12.Jump up ^ Peter Agre. Nndb.com. Retrieved on 2013-08-24.
13.Jump up ^ Amira, Dan. (2013-01-15) Michael Moore Is a Better Christian Than You - Daily Intelligencer. Nymag.com. Retrieved on 2013-08-24.
External links[edit]
American Socialist Voter Educational and interactive networking (non-partisan)
Anglo-Catholic Socialism
CrossLeft: Balancing the Christian Voice, Organizing the Christian Left
The Christian Leftist: The 'Religious' 'Right' Is Neither
Religious Movements Homepage: Call to Renewal: Christians for a New Political Vision
Epochalypsis.org: Reforming Insights for a 21st Century Christianity
NOW with Bill Moyers:The Christian Left?
Points of Unity for Social Democratic Branches within the USA
Religion and Socialism Commission of the Democratic Socialists of America
Socialism and Faith Commission of the Socialist Party USA
Sojourners Magazine
Social Redemption
Turn-Left.com - Religious Left Goods
The Center for Progressive Christianity
The Christian Alliance for Progress
The Christian Left – An Open Fellowship of Progressive Christians
The Living Hour & Lord's Prayer Christian Left Meditations
Totalitarian Daydreams and Christian Humanism At the Crossroads
Known Author - discussion forum for liberal Christians
The Bible on the Poor: Or Why God is a Liberal


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Christian left

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For the non-political philosophy, see Liberal Christianity.
For the political party in Chile, see Christian Left Party of Chile.
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The term Christian left refers to a spectrum of left-wing Christian political and social movements that largely embrace viewpoints described as social justice that upholds a social gospel. Given the inherent diversity in international political thought, the term can have different meanings and applications in different countries.


Contents  [hide]
1 Terminology
2 History 2.1 Early years
2.2 Alliance of the left and Christianity
2.3 Christian left and campaigns for peace and human rights
3 Christian left in the United States
4 Approach to issues such as homosexuality
5 The Consistent Life Ethic
6 Differing Views
7 Liberation theology
8 Notable Christian leftists 8.1 Argentina
8.2 Australia
8.3 Austria
8.4 Belgium
8.5 Brazil
8.6 Canada
8.7 Colombia
8.8 Cuba
8.9 East Timor
8.10 Ecuador
8.11 El Salvador
8.12 France
8.13 Germany
8.14 Greece
8.15 Haiti
8.16 Ireland
8.17 Italy
8.18 Japan
8.19 Netherlands
8.20 Nicaragua
8.21 New Zealand
8.22 Peru
8.23 Philippines
8.24 Poland
8.25 Russia
8.26 Slovenia
8.27 Spain
8.28 South Africa
8.29 Sweden
8.30 Switzerland
8.31 United States 8.31.1 Leaders (political)
8.31.2 Leaders a/o activists (civil)
8.31.3 Thinkers
8.31.4 Promoters
8.32 United Kingdom
8.33 Vatican
8.34 Venezuela
9 Parties of the Christian left
10 See also 10.1 Early Christianity
10.2 Movements
10.3 Groups
10.4 Other
11 References
12 External links

Terminology[edit]
As with any section within the left and right wings of a political spectrum, a label such as "Christian left" represents an approximation, including within it groups and persons holding many diverse viewpoints. The term left-wing might encompass a number of values, some of which may or may not be held by different Christian movements and individuals.
As the unofficial title of a loose association of believers, it does provide a clear distinction from the more commonly known "Christian right" or "religious right" and from its key leaders and political views.
The most common religious viewpoint that might be described as "left-wing" is social justice, or care for impoverished and oppressed groups. Supporters of this trend might encourage universal health care, welfare provisions, subsidized education, foreign aid, and affirmative action for improving the conditions of the disadvantaged. With values stemming from egalitarianism, adherents of the Christian left consider it part of their religious duty to take actions on behalf of the oppressed. As nearly all major religions contain some kind of requirement to help others, various religions[quantify] have cited social justice as a movement in line with their faith.[citation needed]
The Christian Left holds that social justice, renunciation of power, humility, forgiveness, and private observation of prayer (as opposed to publicly mandated prayer), are mandated by the Gospel (Matthew 6:5-6).[citation needed] The Bible contains accounts of Jesus repeatedly advocating for the poor and outcast over the wealthy, powerful, and religious. The Christian Left maintains that such a stance is relevant and important. Adhering to the standard of "turning the other cheek", which they believe supersedes the Old Testament law of "an eye for an eye", the Christian Left often[quantify] hearkens towards pacifism in opposition to policies advancing militarism.[citation needed]
While non-religious socialists sometimes find support for socialism in the Gospels (for example Mikhail Gorbachev citing Jesus as "the first socialist"),[1] the Christian Left does not find that socialism alone as an adequate end or means. Christian faith is the core of their belief, which in turn demands social justice.
History[edit]
Early years[edit]


 This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (June 2012)
For much of the early history of anti-establishment leftist movements such as socialism and communism (which was highly anti-clerical in the 19th century), established churches were led by a reactionary clergy who saw progress as a threat to their status and power. Most people viewed the church as part of the establishment. Revolutions in America, France, Russia and (much later) Spain were in part directed against the established churches (or rather their leading clergy) and instituted a separation of church and state.
However, in the 19th century, some writers and activists developed a school of thought, Christian socialism, a branch of Christian thought that was infused with socialism.
Early socialist thinkers such as Robert Owen, Henri de Saint-Simon based their theories of socialism upon Christian principles. Karl Marx and Friedrich Engels reacted against these theories by formulating a secular theory of socialism in The Communist Manifesto.
Alliance of the left and Christianity[edit]
Starting in the late 19th century and early 20th century,[citation needed] some began to take on the view that genuine Christianity had much in common with a Leftist perspective. From St. Augustine of Hippo's City of God through St. Thomas More's Utopia major Christian writers had expounded upon views that socialists found agreeable. Of major interest was the extremely strong thread of egalitarianism in the New Testament. Other common leftist concerns such as pacifism, social justice, racial equality, human rights, and the rejection of excessive wealth are also expressed strongly in the Bible. In the late 19th century, the Social Gospel movement arose (particularly among some Anglicans, Lutherans, Methodists and Baptists in North America and Britain,) which attempted to integrate progressive and socialist thought with Christianity to produce a faith-based social activism, promoted by movements such as Christian Socialism. In the United States during this period, Episcopalians and Congregationalists generally tended to be the most liberal, both in theological interpretation and in their adherence to the Social Gospel. In Canada, a coalition of liberal Congregationalists, Methodists, and Presbyterians founded the United Church of Canada, one of the first true Christian left denominations. Later, in the 20th century, liberation theology was championed by such writers as Gustavo Gutierrez and Matthew Fox.
Christian left and campaigns for peace and human rights[edit]
See also: Peace churches
Some Christian groups were closely associated with the peace movements against the Vietnam War as well as the 2003 Invasion of Iraq. Religious leaders in many countries have also been on the forefront of criticizing any cuts to social welfare programs. In addition, many prominent civil rights activists (such as Martin Luther King, Jr.) were religious figures.
Christian left in the United States[edit]
In the United States, members of the Christian Left come from a spectrum of denominations: Peace churches, elements of the Protestant mainline churches, Catholicism, and some evangelicals.
The Christian Left does not seem to be so well-organized or publicized as its right-wing counterparts.[2] Opponents state that this is because it is less numerous. Supporters contend that it is actually more numerous but composed predominantly of persons less willing to voice political views in as forceful a manner as the Christian Right, possibly because of the aggressiveness of the Christian Right. Further, supporters contend that the Christian Left has had relatively little success securing widespread corporate, political, and major media patronage compared to the Right. In the aftermath of the 2004 election in the United States Progressive Christian leaders started to form groups of their own to combat the Religious Right; The Center for Progressive Christianity and The Christian Alliance For Progress are two such groups that have formed to promote the cause.
Members of the Christian Left who work on interfaith issues are part of building the Progressive Reconstructionist movement.
Approach to issues such as homosexuality[edit]
The Christian Left sometimes approaches issues such as homosexuality differently from other Christian political groups. This approach can be driven by focusing on issues differently despite holding similar religious views, or by holding different religious ideas. Those in the Christian Left who have similar ideas as other Christian political groups but a different focus may view Christian teachings on certain issues, such as the Bible's prohibitions against killing or criticisms of concentrations of wealth, as far more politically important than Christian teachings on social issues emphasized by the religious right, such as opposition to homosexuality. Others in the Christian Left have not only a different focus on issues from other Christian political groups, but different religious ideas as well.
For example, all members of the Christian Left consider discrimination and bigotry against homosexuals to be immoral, but they differ on their views towards homosexual sex. Some believe homosexual sex to be immoral but largely unimportant when compared with issues relating to social justice, or even matters of sexual morality involving heterosexual sex. Others affirm that some homosexual practices are compatible with the Christian life. Such members believe common biblical arguments used to condemn homosexuality are misinterpreted, and that biblical prohibitions of homosexual practices are actually against a specific type of homosexual sex act: pederasty, the sodomizing of young boys by older men. Thus, they hold biblical prohibitions to be irrelevant when considering modern same-sex relationships.[3][4][5][6]
The Consistent Life Ethic[edit]
Main article: Consistent Life Ethic
A related strain of thought is the (Catholic and progressive evangelical) Consistent Life Ethic, which sees opposition to capital punishment, militarism, euthanasia, abortion and the global unequal distribution of wealth as being related. It is an idea with certain concepts shared by Abrahamic religions as well as Buddhists, Hindus, and members of other religions. The late Cardinal Joseph Bernardin of Chicago developed the idea for the consistent life ethic in 1983.[7] Currently, Sojourners is particularly associated with this strand of thought. Adherents commonly criticize politicians who; identify as pro-life while simultaneously oppose funding for pre-natal vitamins, child nutrition programs, or universal health care.
Differing Views[edit]
Jim Wallis believes that one of the biggest problems that faces the left is to reach out to evangelical and Catholic religious voters.[8] (Note however that Jim Wallis denies that his Sojouners organization belongs to either the right or left.[9]) Catholics for a Free Choice has responded that these progressive evangelical and Catholic pro-life people have difficulties dealing with the implications of feminist theology and ethics for Christian faith.[10]
Liberation theology[edit]
Liberation theology is a theological tradition that emerged in the developing world, especially Latin America. Since the 1960s, Catholic thinkers have integrated left-wing thought and Catholicism, giving rise to Liberation Theology. It arose at a time when Catholic thinkers who opposed the despotic leaders in South and Central America allied themselves with the communist opposition. However, it developed independently of and roughly simultaneously with Black Liberation Theology in the US and should not be confused with it.[11]The Congregation for the Doctrine of the Faith decided that, while Liberation Theology is partially compatible with Catholic social teaching, certain Marxist elements of it, such as the doctrine of perpetual class struggle, are against Church teachings.
Notable Christian leftists[edit]
Argentina[edit]
Movement of Priests for the Third World Carlos Mugica
Enrique Angelelli
Miguel Hesayne
Major political figures Juan Perón
Eva Perón
Humanist-Catholic figures of the Argentine military Juan José Valle
Edelmiro Farrell
Eduardo Lonardi
Other figures Juan Manuel Abal Medina

Australia[edit]
Frank Brennan, Jesuit and advocate for Australia's indigenous peoples
Ben Chifley, Former Prime Minister of Australia
Brian Howe, AM, Australian politician, was Deputy Prime Minister in the Labor government of Paul Keating from 1991 to 1995
Jock Garden, founder of the Communist Party of Australia,
Tim Costello, former Baptist pastor and CEO of World Vision Australia.
Kevin Rudd, Former Prime Minister of Australia
Austria[edit]
Ivan Illich
Belgium[edit]
Joelle Milquet
Brazil[edit]
Frei Betto - writer, political activist, liberation theologist and Dominican friar
Leonardo Boff, academic and social activist
Sister Maurina - Roman Catholic nun who was tortured during the military dictatorship
Sister Dorothy Stang - Roman Catholic nun murdered for helping the landless and poor
Frei Tito - Roman Catholic friar who was tortured during the military dictatorship
Canada[edit]
Richard Allen, politician and historian of Christian socialism
Charlie Angus, writer and politician
Bill Blaikie, United Church minister and politician
Andrew Brewin, politician and author
Lorne Calvert, United Church minister, politician, former premier of Saskatchewan, and president of theological seminary.
Bruce Cockburn, singer and songwriter
Cheri DiNovo, minister and politician
Tommy Douglas, voted the "Greatest Canadian". Leader of the first avowedly socialist government in North America in Saskatchewan. Introduced universal medicare, former Baptist Minister.
Stanley Knowles, United Church minister and politician
James Loney (peace activist)
Desmond McGrath, priest, trade union organizer and activist
Bill Phipps, church leader and activist
Bill Siksay, politician, former theological student, partner of a minister
Frank Scott, poet and constitutional expert
William Horace Temple, politician, and trade union activist
J. S. Woodsworth, minister and politician.
Jack Layton, Former Leader of the Official Opposition, Former leader of the NDP
Colombia[edit]
Camilo Torres Restrepo, Liberation theologian and guerrilla
Cuba[edit]
Philip Agee
East Timor[edit]
Carlos Felipe Ximenes Belo, Nobel Peace Prize winning Archbishop linked to East Timorese independence.
Ecuador[edit]
Rafael Correa, incumbent president and former finance minister.
Leonidas Proaño, liberation theology bishop.
El Salvador[edit]
Mauricio Funes, incumbent President of El Salvador, journalist
Archbishop Óscar Romero, archbishop
France[edit]
Bishop Jacques Gaillot, Roman Catholic Bishop of Partenia, social activist
Abbé Pierre, Roman Catholic social activist
Personalism (Emmanuel Mounier, etc.)
Germany[edit]
Alfred Delp, Jesuit involved in resistance to Nazi Germany
Christoph Blumhardt, Lutheran theologian
Rudi Dutschke, student protest leader
Emil Fuchs, Quaker theologian
Helmut Gollwitzer, Lutheran theologian
Ulrich Duchrow, theologian, global justice movement theoreticist
Johann Baptist Metz, Catholic theologian
Dorothee Sölle, Lutheran theologian
Johannes Rau, German President
Greece[edit]
Stelios Papathemelis, lawyer, former Minister of Interior, leader of "Democratic Revival", a minor Christian-Socialist party
Christos Yannaras, theologist, philosopher
Haiti[edit]
Jean-Bertrand Aristide, former President of Haiti
Gérard Jean-Juste, liberation theologian
Ireland[edit]
Ciaron O'Reilly, Catholic Worker, Christian Anarchist
Italy[edit]
Beniamino Andreatta, economist and former Minister of Treasury, of Foreign Affairs and of Defense
Rosy Bindi, former President of the Democratic Party
Pierre Carniti, trade union leader and co-founder of Social Christians
Ermanno Gorrieri, trade union activist, economist and co-founder of Social Christians
Dario Franceschini, Democratic Party minister in Letta Cabinet
Rosa Russo Iervolino, politician, former Minister of the Interior, Mayor of Naples
Enrico Letta, former Prime Minister
Boris Pahor, writer, prominent public figure of the Slovene minority in Italy
Pier Paolo Pasolini, Italian film director
Romano Prodi, former Prime Minister
Matteo Renzi, current Prime Minister
Pietro Scoppola, historian and politician
Japan[edit]
Isoo Abe, politician and Unitarian minister
Toyohiko Kagawa, activist and theologian
Tetsu Katayama, politician and former Prime Minister (1947-1948)
Naoe Kinoshita, activist, author, journalist, lawyer
Kunikida Doppo, novelist, poet
Netherlands[edit]
Huub Oosterhuis, theologian and poet
Andre Rouvoet, former leader of the centre-left Christian Union
Nicaragua[edit]
Ernesto Cardenal, Liberation theologian
Rosario Murillo, First Lady of Nicaragua
Daniel Ortega, President of Nicaragua
New Zealand[edit]
David Clark (New Zealand politician)
Lloyd Geering, theologian
Walter Nash, prime minister
Arnold Nordmeyer, minister and politician
Michael Joseph Savage, prime minister
Peru[edit]
Gustavo Gutiérrez, founder of liberation theology
Philippines[edit]
José Burgos - Filipino priest and independence activist
Gregorio Aglipay - Supreme Bishop of the Iglesia Filipina Independiente Aglipayan Church
Jaime Sin, - cardinal, leader of the Catholic Church in the Philippines and pillar of the People Power movement
Alberto Ramento - Supreme Bishop of the Aglipayan Church and advocator of human rights and humanitarian law
Poland[edit]
Stanisław Adamski - Polish priest and workers' activist.
Russia[edit]
Leo Tolstoy, writer and social reformer
Sergei Bulgakov, Orthodox Christian theologian, philosopher and economist
Nikolai Berdyaev, Russian religious and political philosopher
Slovenia[edit]
Bogo Grafenauer, historian
Vekoslav Grmič, Slovenian Roman Catholic bishop and theologian
Edvard Kocbek, Poet, Essayist and politician
Boris Pahor, Writer and essayist
Spain[edit]
Joaquín Ruiz-Giménez, former ombudsman and leader of Democratic Left.
José Bono, speaker of the low house of Parliament.
South Africa[edit]
Dennis Hurley, former Catholic Archbishop of Durban, anti-Apartheid activist and advocate for reform within the Catholic Church
Beyers Naude, anti-Apartheid Dutch Reformed minister
Alan Paton, author, politician and anti-Apartheid activist
Desmond Tutu, former Anglican Archbishop of South Africa
Sweden[edit]
K. G. Hammar, former Archbishop of Uppsala
Lukas Moodysson, film writer and director
Switzerland[edit]
Karl Barth, neo-orthodox theologian
Hans Küng, Catholic theologian
Hermann Kutter, Reformed theologian
Leonhard Ragaz, Reformed theologian
United States[edit]
Leaders (political)[edit]
Walt Brown, ex-Oregon state Senator, Socialist Party USA
William Jennings Bryan, three time presidential nominee
Jimmy Carter, former U.S. President
Bob Casey, Jr., current US Senator from Pennsylvania
Robert Casey, former Pennsylvania governor
Nick Clooney, Roman Catholic activist/Congressional candidate
Eugene V. Debs, Co-founder of the Industrial Workers of the World and Socialist Party of America candidate for President
Peter DeFazio, US congressman from Oregon 4 district
Robert Drinan, Congressman and Roman Catholic Jesuit priest.
Diane Drufenbrock, nun, Socialist Party USA
Frank Ford (farmer)
Howard Dean, former governor of Vermont, 2004 presidential candidate, and former DNC chairman
Dick Gephardt, former Congressman and Democratic presidential candidate
Al Gore, environmentalist, former Vice President of the United States, TN senator (1985-1993), and the Democratic presidential nominee (2000)
Thomas J. Hagerty, founding member of the Industrial Workers of the World
Ammon Hennacy, "Wobbly" (Industrial Workers of the World member)
Hubert Humphrey, former Vice President of the United States
Jesse Jackson, politician and civil rights leader
John F Kennedy, president of the United States from 1961–1963
Robert F Kennedy, attorney general from 1961–1964, senator of New York, ran for president in 1968
Ted Kennedy, former senator of Massachusetts
John Kerry, US Senator from Massachusetts and 2004 Democratic nominee for President.
Martin Luther King Jr, civil rights activist
Dennis Kucinich, former Congressman and past Presidential candidate
John Lewis, U.S. congressman and civil rights leader
Eugene McCarthy, former senator of Minnesota and presidential candidate
George McGovern, Methodist, former Senator for South Dakota and Democratic nominee for the Presidency
Walter Mondale, former Vice President of the United States
Brian P. Moore, Socialist Party USA
Tim Ryan, U.S. congressman
Al Sharpton, 2004 Democratic presidential candidate and civil rights leader
Norman Thomas, Socialist Party of America presidential candidate
Frank P. Zeidler, ex-Mayor of Milwaukee, Socialist Party USA
Leaders a/o activists (civil)[edit]
Jay Bakker, pastor of Revolution Church
Joseph Bernardin Cardinal Archbishop of Chicago
Father Daniel Berrigan, Catholic priest (Jesuit) & peace activist
Philip Berrigan, former Catholic priest (Josephite),& activist
Kim Bobo, founder, Interfaith Worker Justice
Leonardo Boff, Liberation Theology activist ([1])
Father Roy Bourgeois Catholic Priest and Peace Activist
Peter Boyle actor, studied to be a Priest
Everett Francis Briggs POW and Labor activist
Tony Campolo, Baptist evangelist and sociologist
César Chávez Mexican American labor and social activist
Sr. Joan Chittister Catholic Nun and Feminist Theologian
Forrester Church, Unitarian Universalist minister, author
William Sloane Coffin, Jr., UCC minister and peace activist
Stephen Colbert, host of The Colbert Report and Sunday School Teacher
John Cort, writer, editor for Commonweal, Peacework, Religious Socialism
Jerome Davis, labor organizer and sociologist
Dorothy Day, Catholic Worker Movement cofounder, "Wobbly" (Industrial Workers of the World member)
Father John Dear Catholic Priest and Peace Activist
Rev. Robert Drinan, - former U.S. Congressman from Massachusetts
Jane Fonda, Actress and activist
James A. Forbes, minister at Riverside Church
Rev. George Foreman
Laura Jane Grace, Anarcho-Catholic and Punk Rock Icon
Jeannine Gramick, Roman Catholic nun and founder of New Ways Ministry
Rosey Grier
Bishop Thomas Gumbleton, Roman Catholic bishop of Detroit and social activist
Charles Kekumano - activist Hawaiian priest
Helen Keller
Angelo Liteky - former priest, soldier, activist
Ava Lowery - peace activist
Rev. Joseph Lowery Civil Rights Leader
Barry W. Lynn, executive director of Americans United for Separation of Church and State
Pauli Murray, first female Episcopal priest and co-founder of the National Organization for Women
Mike Papantonio
Rev Richard Penniman AKA Little Richard
Georges Pire - "Peace University" and Nobel Peace Prize for work with refugees ([2])
Sister Helen Prejean - anti-death penalty activist; author of Dead Man Walking, adapted for the film of the same title
Monsignor Charles Owen Rice, Catholic priest, labor leader, and civil rights activist
Fred Rogers
Frank Schaeffer
Ron Sider, president of Evangelicals for Social Action.
Katharine Jefferts Schori, Presiding Bishop of the Episcopal Church
Martin Sheen Roman Catholic activist/actor
Mitch Snyder, - convert; advocate for the homeless
Charles Toy, social media activist
Jim Wallis, editor of Sojourners Magazine
Barry Welsh Congressional Candidate and Minister (United Methodist Church)
Rev. Jeremiah Wright former pastor of the Trinity United Church of Christ
Cindy Sheehan peace activist
Carmen Trotta Roman Catholic pacifist
Rev. Lennox Yearwood Veteran and anti-Iraq War Activist
Thinkers[edit]
Peter Agre, awarded the Nobel Prize for Chemistry [12]
Miguel A. De La Torre, Scholar-Activist and Author of numerous books on Hispanic Religiosity
David Ray Griffin, Theology professor and 9/11 Truth author
Chris Hedges
Anne Lamott, author
Peter Maurin Catholic Worker co-founder
Charles Clayton Morrison
Brian McLaren, Emerging Church Leader
Troy Perry, founder of Metropolitan Community Church
Walter Rauschenbusch, social gospel thinker
Anthony Paul Kennedy Shriver Son of Sargent Shriver member of the Kennedy family holds a Degree in Theology.
John Shelby Spong, retired bishop and liberal political activist
Paul Tillich
Kathleen Kennedy Townshend
Randall Wallace Academy Award Winning Author holds a Degree in Theology.
Cornel West, theologian, academic, activist
Jim Winkler leading member of the United Methodist Church
Eunice Kennedy Shriver, founder of the Special Olympics
Promoters[edit]
Ray Boltz
Val Kilmer has done promotional videos for his denomination
Johnny Cash, singer/songwriter promoted Christianity in a number of songs and public appearances.
Pete Maravich, Hall of Fame basketball player
Barry McGuire, singer-songwriter
Michael Moore,[13] documentary filmmaker
Alonzo Mourning, basketball player
Pauley Perrette, actress and LGBT rights advocate
Bill Moyers, American journalist and public commentator
Ed Shultz, Television and radio host
Art Alexakis, Leader of rock band Everclear, has referred to himself as a Left-wing Christian
John Fugelsang, Comedian
United Kingdom[edit]



 A meeting of the Oxford Branch of the Christian Socialist Movement, with Larry Sanders speaking, October 2007.
The medieval Lollards, particularly John Ball, took up many anti-establishment causes. During the English Civil War many of the more radical Parliamentarians, such as John Lilburne and the Levellers, based their belief in universal suffrage and proto-socialism on their reading of the Bible. Other people on the Christian left include:[citation needed]
Martin Bashir, journalist
Hilaire Belloc, Anglo-French writer and historian
Tony Benn, former Labour MP
William Blake, poet, painter, Christian mystic
Chris Bryant, Labour MP and former priest
David Cairns, Labour MP and former priest
George B. Chambers, writer and Anglican priest
Charles Dickens, writer
Gwynfor Evans
David Ford, leader of the Alliance Party of Northern Ireland
George Fox, Quaker
Dave Gahan, lead vocalist of Depeche Mode
William Ewart Gladstone, Prime Minister
Charles Gore, Anglo-Catholic
Keir Hardie
Stewart Headlam, Anglo-Catholic
Christopher Isham, scientist
Kenneth Leech, Anglo-Catholic Theologian
John Lewis, philosopher
Florence Nightingale
Conrad Noel, Anglo-Catholic
Maurice Reckitt, writer
J.K. Rowling, author
R. H. Tawney, economist and historian
Bishop B.F. Westcott, Anglo-Catholic and spiritualist
Rowan Williams, Archbishop of Canterbury
Giles Fraser, Anglican priest and writer
Vatican[edit]
Sister Rose Thering - During Vatican II helped in exonerating Jews from Christ's death; social and human rights activist.
Venezuela[edit]
Hugo Chávez
Parties of the Christian left[edit]
Democratic Party (Italy)
Christian Democracy (Greece)
Christian Social Party (Switzerland) (Catholic)
Evangelical People's Party (The Netherlands)
Christian Democratic Party (Uruguay)
Christian Democratic Party (Chile)
Christian Left Party (Chile)
Sandinista National Liberation Front (Nicaragua)
Christian Socialist Movement (United Kingdom; the Christian wing of the UK Labour Party)
Co-operative Commonwealth Federation (merged into the secular New Democratic Party of Canada)
See also[edit]

Portal icon Christianity portal
Early Christianity[edit]
Christian anarchism
Christian communism
Early Christian anti-materialism
Opposition to Rome
Movements[edit]
A number of movements of the past had similarities to today's Christian Left:
Anabaptists
Fifth Monarchists, Diggers, Quakers
Heretical movements such as the Cathars
Liberation theology
Lollard
Old-Catholicism
Peace churches
German Peasants' War
Role of Christians in the Peasants' Revolt in England, See Lollard priest John Ball.
Waldenses
Jesus movement
Unitarianism
Universalism
Groups[edit]
Anglo-Catholicism
Congregationalists
Episcopal Church (United States)
Progressive National Baptist Convention
United Church of Christ
Other[edit]
Christian communism
Christian democracy
Christian libertarianism
Christian pacifism
Christian politics
Christian socialism
Evangelical left
Homosexuality and Christianity
International League of Religious Socialists
Jewish left
Liberal Christianity
Pacifism
Political catholicism
Populism
Progressive Christianity
Progressive Reconstructionist
Religion and abortion
Religious left
Religious Society of Friends
Spiritual left
Social Gospel
Contrast: Christian right, Secular left, Secular right
References[edit]
1.Jump up ^ "Mikhail S. Gorbachev Quotes". Brainyquote.com. Retrieved 23 February 2007.
2.Jump up ^ Blow, Charles M. (2 July 2010). "The Rise of the Religious left". New York Times.
3.Jump up ^ Why TCPC Advocates Equal Rights for Gay and Lesbian People
4.Jump up ^ Equality for Gays and Lesbians
5.Jump up ^ Bible & Homosexuality Home Page. Pflagdetroit.org (1998-12-11). Retrieved on 2013-08-24.
6.Jump up ^ [3][dead link]
7.Jump up ^ Bernardin, Joseph. Consistent ethics of life 1988, Sheed and Ward, p. v
8.Jump up ^ "And there are literally millions of votes at stake in this liberal miscalculation. Virtually everywhere I go, I encounter moderate and progressive Christians who find it painfully difficult to vote Democratic given the party’s rigid, ideological stance on this critical moral issue, a stance they regard as "pro-abortion." Except for this major and, in some cases, insurmountable obstacle, these voters would be casting Democratic ballots." from Make Room for Pro-Life Democrats, Jim Wallis, Sojourners Magazine, hosted on beliefnet
9.Jump up ^ Wallis, Jim (2005). God's Politics--Why the Right Gets it Wrong and the Left Doesn't Get It. HarperSanFrancisco. ISBN 978-0-06-083447-0.
10.Jump up ^ Reframing Social Justice, Feminism and Abortion
11.Jump up ^ http://koinoniarevolution.wordpress.com/2013/01/13/prophets-of-a-modern-era-an-introduction-to-liberation-theology/
12.Jump up ^ Peter Agre. Nndb.com. Retrieved on 2013-08-24.
13.Jump up ^ Amira, Dan. (2013-01-15) Michael Moore Is a Better Christian Than You - Daily Intelligencer. Nymag.com. Retrieved on 2013-08-24.
External links[edit]
American Socialist Voter Educational and interactive networking (non-partisan)
Anglo-Catholic Socialism
CrossLeft: Balancing the Christian Voice, Organizing the Christian Left
The Christian Leftist: The 'Religious' 'Right' Is Neither
Religious Movements Homepage: Call to Renewal: Christians for a New Political Vision
Epochalypsis.org: Reforming Insights for a 21st Century Christianity
NOW with Bill Moyers:The Christian Left?
Points of Unity for Social Democratic Branches within the USA
Religion and Socialism Commission of the Democratic Socialists of America
Socialism and Faith Commission of the Socialist Party USA
Sojourners Magazine
Social Redemption
Turn-Left.com - Religious Left Goods
The Center for Progressive Christianity
The Christian Alliance for Progress
The Christian Left – An Open Fellowship of Progressive Christians
The Living Hour & Lord's Prayer Christian Left Meditations
Totalitarian Daydreams and Christian Humanism At the Crossroads
Known Author - discussion forum for liberal Christians
The Bible on the Poor: Or Why God is a Liberal


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Progressive Christianity

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 This article possibly contains original research. Please improve it by verifying the claims made and adding inline citations. Statements consisting only of original research should be removed. (June 2012)
Progressive Christianity is a form of Christianity which is characterized by a willingness to question tradition, acceptance of human diversity, a strong emphasis on social justice and care for the poor and the oppressed, and environmental stewardship of the Earth. Progressive Christians have a deep belief in the centrality of the instruction to "love one another" (John 15:17) within the teachings of Jesus Christ.[1] This leads to a focus on promoting values such as compassion, justice, mercy, tolerance, often through political activism. Though prominent, the movement is by no means the only significant movement of progressive thought among Christians (see the 'See also' links below).
Progressive Christianity draws on the insights of multiple theological streams including evangelicalism, liberalism, neo-orthodoxy, pragmatism, postmodernism, Progressive Reconstructionism, and liberation theology.[2] Though the terms Progressive Christianity and Liberal Christianity are often used synonymously, the two movements are distinct, despite much overlap.[3]
Some characteristics of Progressive Christianity, though none be exclusive to it, are:
A spiritual vitality and expressiveness, including participatory, arts-infused worship as well as a variety of spiritual disciplines and practices such as prayer or meditation.
Intellectual integrity and creativity, including an openness to questioning and an insistence upon intellectual rigor.
Understanding of spirituality as a real affective and psychological or neural state (see Neurotheology)
Critical interpretation of the scripture as a record of human historical & spiritual experiences and theological reflection thereupon instead of a composition of literal or scientific facts. Acceptance of modern historical Biblical criticism.
Acceptance of people who have differing understandings of the concept of "God", such as pantheism, deism, non-theism, as a construct, or as community.
Understanding of church communion as a symbol or reflection of the body of Christ
An affirmation of Christian belief with a simultaneous sincere respect for the truths existent in other traditions
An affirmation of both human spiritual unity and social diversity
An affirmation of the universe, and more immediately the Earth, as the natural and primary context of all human spirituality.
An unyielding commitment to the Option for the poor and a steadfast solidarity with the poor as the subjects of their own emancipation, rather than being the objects of charity.
Compassion for all living beings.


Contents  [hide]
1 Origins
2 The contemporary movement 2.1 Differences between Progressive Christianity and Conservative Christianity
2.2 Seventh-day Adventism
2.3 Roman Catholicism
3 Environmental Ministries
4 Controversy
5 Notable Progressive Christians
6 See also
7 References
8 External links

Origins[edit]
A priority of justice and care for the down-trodden are a recurrent theme in the Hebrew prophetic tradition inherited by Christianity.[4] This has been reflected in many later Christian traditions of service and ministry, and more recently in the United States of America through Christian involvement in political trends such as the Progressive Movement and the Social Gospel.[5]
Throughout the 20th century, a strand of progressive or liberal Christian thought outlined the values of a 'good society'. It stresses fairness, justice, responsibility, and compassion, and condemns the forms of governance that wage unjust war, rely on corruption for continued power, deprive the poor of facilities, or exclude particular racial or sexual groups from fair participation in national liberties. It was influential in the US mainline churches, and reflected global trends in student activism. It contributed to the ecumenical movement, as represented internationally by the World Student Christian Federation and the World Council of Churches internationally, and at the national level through groups such as the National Council of Churches in the USA and Australian Student Christian Movement.
The contemporary movement[edit]
The ascendancy of Evangelicalism in the US, particularly in its more socially conservative forms, challenged many people in mainline churches. Recently, a focus for those who wish to challenge this ascendancy has been provided by Jim Wallis of Sojourners, who described himself as a progressive evangelical Christian, although Sojourners has rejected advertisements urging mainline churches to welcome gay members.[6] This has enabled many Christians who are uncomfortable with conservative evangelicalism to identify themselves explicitly as "Progressive Christians." At the onset of this new movement to organize Progressive Christians, the single largest force holding together was a webring, The Progressive Christian Bloggers Network, and supporters frequently find and contact each other through dozens of online chat-rooms.
Notable initiatives within the movement for progressive Christianity include The Center for Progressive Christianity (TCPC) in Cambridge, MA, The Beatitudes Society,[7] the campaigning organization CrossLeft, the technology working group Social Redemption.
CrossLeft joined with Every Voice Network and Claiming the Blessing in October 2005 to stage a major conference, Path to Action, at the National Cathedral in Washington, DC. Among the speakers were E. J. Dionne, Richard Parker, Jim Wallis, Senator Danforth, and David Hollinger.
In the United Kingdom, the movement is represented by the Progressive Christianity Network Britain. Notable related UK organisations include the Center for Radical Christianity at St Marks, Sheffield, and the UK-based Sea of Faith network.
Examples of statements of contemporary Progressive Christian beliefs include:
the Eight Points produced by TCPC: a statement of agreement about Christianity as a basis for tolerance and human rights;
the Phoenix Affirmations produced by Crosswalk (Phoenix, AZ) - include twelve points defining Christian love of God, Christian love of neighbor, and Christian love of self.
the article, "Grassroots Progressive Christianity: A Quiet Revolution" by Hal Taussig published in 'The Fourth R,' May–June 2006.
the working definition utilized in Roger Wolsey's book Kissing Fish: Christianity for People Who Don't Like Christianity:
...Progressive Christianity is an approach to the Christian faith that is influenced by post-liberalism and postmodernism and: proclaims Jesus of Nazareth as Christ, Savior, and Lord; emphasizes the Way and teachings of Jesus, not merely His person; emphasizes God's immanence not merely God's transcendence; leans toward panentheism rather than supernatural theism; emphasizes salvation here and now instead of primarily in heaven later; emphasizes being saved for robust, abundant/eternal life over being saved from hell; emphasizes the social/communal aspects of salvation instead of merely the personal; stresses social justice as integral to Christian discipleship; takes the Bible seriously but not necessarily literally, embracing a more interpretive, metaphorical understanding; emphasizes orthopraxy instead of orthodoxy (right actions over right beliefs); embraces reason as well as paradox and mystery — instead of blind allegiance to rigid doctrines and dogmas; does not consider homosexuality to be sinful; and does not claim that Christianity is the only valid or viable way to connect to God (is non-exclusive).[8]
Differences between Progressive Christianity and Conservative Christianity[edit]
Holding to the ideals of progressive Christianity sets the movement apart from other forms of traditional Christianity. Inclusiveness and acceptance is the basic posture of progressive Christianity.[9]
Progressive Christians tend to focus on issues of social justice and inclusion, rather than proselytizing efforts to convert others to their own particular way of thinking, as conservatives and mainstream Evangelicals tend to emphasize.
Progressive Christians believe that Christ came to "save the lost and downtrodden," and place emphasis on caring for the poor, whereas conservatives tend to preach moral principles, and stress the need for the lost and downtrodden to accept Jesus Christ as the only way to salvation in addition to caring for the poor.
Seventh-day Adventism[edit]
Main article: Progressive Adventism
Within the Seventh-day Adventist Church, the liberal wing describe themselves as "progressive Adventists". They disagree with some of the traditional teachings of the church. While most are still of evangelical persuasion, a minority are liberal Christians.
Roman Catholicism[edit]
Main articles: Modernism (Roman Catholicism) and Liberation theology
Environmental Ministries[edit]
As Bruce Sanguin writes, "It's time for the Christian church to get with a cosmological program (…). We now know, for instance, that we live in an evolving or evolutionary universe. Evolution is the way that the Holy creates in space and in time, in every sphere: material, biological, social, cultural, psychological, and spiritual. This new cosmology simply cannot be contained by old models and images of God, or by old ways of being the church.".[10]
Central to this recovery of awe in the cosmos is the Epic of Evolution, the 14-billion-year history of the universe. Scientists (Edward O. Wilson, Brian Swimme, Eric Chaisson, Ursula Goodenough and others) initiated this story which has been perpetuated with a religion component by some liberal theologians (Gordon D. Kaufman, Jerome A. Stone, Michael Dowd, etc.).,[11][12]
Evolutionary evangelist and progressive minister Michael Dowd uses the term Epic of Evolution or Great Story to help construct his viewpoint of evolution theology. His position is that science and religious faith are not mutually exclusive (a form of Religious Naturalism).[13] He preaches that the epic of cosmic, biological, and human evolution, revealed by science, is a basis for an inspiring and meaningful view of our place in the universe and a new approach to religion. Evolution is viewed as a religious spiritual process that is not meaningless blind chance.[14]
Controversy[edit]
The name "Progressive Christianity" is seen by some more conservative or traditional Christians[who?] as a misnomer that it is also inflammatory, suggesting that those who hold a more traditional view are not forward looking. They would hold that Progressive Christianity would be more accurately labelled as "regressive", as they perceive it as seeking to bypass the cross.[15] There is some conflict regarding the use of the term "progressive Christianity" as certain purists contend that that term specifically refers to the postmodern-influenced evolution of mainline Christianity and the term "emerging/emergent Christianity" refers to the postmodern-influenced evolution of evangelical Christianity. Given that premise, persons such as Marcus Borg, John Shelby Spong, and Diana Butler Bass are progressive Christians and persons such as Rob Bell, Shane Claiborne, Jay Baker, and Brian Mclaren are emerging Christians. Progressive Christianity has greater consensus that homosexuality is not a sin than emerging Christianity. Finally, it should be noted that progressive Christianity (a theological approach) is not progressive politics.[16]
Notable Progressive Christians[edit]
Karen Armstrong
Jay Bakker
Rob Bell
Nadia Bolz-Weber
Marcus Borg (deceased)
Walt Brown
John M. Buchanan
Diana Butler Bass
Walter Brueggemann
Frederick Buechner
Tony Campolo and the Red-Letter Christian movement
Jimmy Carter
Steve Chalke
Shane Claiborne
William Sloane Coffin
Benjamin L. Corey
John Dominic Crossan
Michael Dowd
Peter Enns
Rachel Held Evans
Harry Emerson Fosdick
Matthew Fox
Becky Garrison
Lloyd Geering
Stanley Hauerwas
Alan Hirsch
Tony Jones (theologian)
Dan Kimball
Anne Lamott
James Lawson - lifelong community leader and advocate for social justice
Scot McKnight
Brian McLaren
Erwin McManus
Thomas Merton (deceased)
Donald Miller (author)
Brian P. Moore - US Presidential candidate for the 2008 Presidential elections
Carrie Newcomer
Henri Nouwen (deceased)
Doug Pagitt
Richard Rohr
Robert H. Schuller
John Shelby Spong
Barbara Brown Taylor
Phyllis Tickle
C.T. Vivian
Jim Wallis
Walter Wink (deceased)
Daniel Wise (former editor of Zion's Herald, which later became The Progressive Christian magazine)
Br. Karekin M. Yarian, BSG
Frank P. Zeidler
See also[edit]

Portal icon Christianity portal
Catholic Worker movement
Center for Progressive Christianity
Christian feminism
Christian heresy in the modern era
Christianity and homosexuality
Christianity and politics
Christian left
Christian socialism
Christian views on poverty and wealth
Emerging church
Engaged Spirituality
Evangelical left
Free Christians (Britain)
LGBT-affirming Christian denominations
Liberal Christianity
Liberation theology
Living the Questions, curriculum resources for Progressive Christians
Political theology
Postmillenialism
Postmodern Christianity
Progressive National Baptist Convention
Red Letter Christians
Social Gospel
Social justice and injustice
Sojourners, monthly magazine for Progressive Christians
Queer theology
References[edit]
1.Jump up ^ "Soul Play: What Is Progressive Christianity Exactly?". The Flip Side. University of Wisconsin – Eau Claire. Retrieved 23 December 2012.
2.Jump up ^ Witness Articles - Progressive Christian Witness
3.Jump up ^ http://web.archive.org/web/20111008175803/http://www.sdc.unitingchurch.org.au/WestarProgressiveArticle.pdf
4.Jump up ^ Ess, Charles. "Prophetic, Wisdom, and Apocalyptic Traditions in Judaism and Christianity". Drury University. Retrieved 23 December 2012.
5.Jump up ^ Boulton, Wayne G., Thomas D. Kennedy and Allen Verhey (1994). From Christ to the World: Introductory Readings in Christian Ethics. Grand Rapids MI: Wm. B. Eerdmans Publishing. pp. 134–136. ISBN 0-8028-0640-6.
6.Jump up ^ [1]
7.Jump up ^ [2]
8.Jump up ^ [3]
9.Jump up ^ :*Abp. Wynn Wagner III, A Pilgrim's Guide to the Old Catholic Church, Mystic Ways,2009,ISBN 978-1-4499-9279-8
10.Jump up ^ Bruce Sanguin - Darwin, Divinity, and the Dance of the Cosmos, Copperhouse and Woodlake Publishing , 2007
11.Jump up ^ :*Edward O. Wilson, On Human Nature, Harvard University Press,1979,ISBN 0-674-01638-6 The Universe Story: From the Primordial Flaring Forth to the Ecozoic Era: A Celebration of the Unfolding of the Cosmos; Brian Swimme, Harper, 1992 (1994, ISBN 0-06-250835-0)
Ursula Goodenough - Sacred Depths of Nature, Oxford University Press, USA; 1 edition (June 15, 2000), ISBN 0-19-513629-2
Eric Chaisson - Epic of Evolution, Columbia University Press (March 2, 2007), ISBN 0-231-13561-0
12.Jump up ^ :*Jerome A. Stone - Religious Naturalism Today: The Rebirth of a Forgotten Alternative, State U. of New York Press (Dec 2008), ISBN 0-7914-7537-9 Michael Dowd - Thank God for Evolution: How the Marriage of Science and Religion Will Transform Your Life and Our World, Viking (June 2008), ISBN 0-670-02045-1
Gordon Kaufman - In the Beginning….Creativity, Augsburg Fortress Publishers (July 2004), ISBN 0-8006-6093-5
13.Jump up ^ Evolution Theology: Religion 2.0
14.Jump up ^ Thank God for Evolution
15.Jump up ^ http://trinity.qld.edu.au/wp-content/uploads/2011/06/UTC_Essay05.pdf
16.Jump up ^ [4]
External links[edit]
The Center for Progressive Christianity
The Canadian Centre for Progressive Christianity
  


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Christian movements
Christian terminology







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Progressive Christianity

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 This article possibly contains original research. Please improve it by verifying the claims made and adding inline citations. Statements consisting only of original research should be removed. (June 2012)
Progressive Christianity is a form of Christianity which is characterized by a willingness to question tradition, acceptance of human diversity, a strong emphasis on social justice and care for the poor and the oppressed, and environmental stewardship of the Earth. Progressive Christians have a deep belief in the centrality of the instruction to "love one another" (John 15:17) within the teachings of Jesus Christ.[1] This leads to a focus on promoting values such as compassion, justice, mercy, tolerance, often through political activism. Though prominent, the movement is by no means the only significant movement of progressive thought among Christians (see the 'See also' links below).
Progressive Christianity draws on the insights of multiple theological streams including evangelicalism, liberalism, neo-orthodoxy, pragmatism, postmodernism, Progressive Reconstructionism, and liberation theology.[2] Though the terms Progressive Christianity and Liberal Christianity are often used synonymously, the two movements are distinct, despite much overlap.[3]
Some characteristics of Progressive Christianity, though none be exclusive to it, are:
A spiritual vitality and expressiveness, including participatory, arts-infused worship as well as a variety of spiritual disciplines and practices such as prayer or meditation.
Intellectual integrity and creativity, including an openness to questioning and an insistence upon intellectual rigor.
Understanding of spirituality as a real affective and psychological or neural state (see Neurotheology)
Critical interpretation of the scripture as a record of human historical & spiritual experiences and theological reflection thereupon instead of a composition of literal or scientific facts. Acceptance of modern historical Biblical criticism.
Acceptance of people who have differing understandings of the concept of "God", such as pantheism, deism, non-theism, as a construct, or as community.
Understanding of church communion as a symbol or reflection of the body of Christ
An affirmation of Christian belief with a simultaneous sincere respect for the truths existent in other traditions
An affirmation of both human spiritual unity and social diversity
An affirmation of the universe, and more immediately the Earth, as the natural and primary context of all human spirituality.
An unyielding commitment to the Option for the poor and a steadfast solidarity with the poor as the subjects of their own emancipation, rather than being the objects of charity.
Compassion for all living beings.


Contents  [hide]
1 Origins
2 The contemporary movement 2.1 Differences between Progressive Christianity and Conservative Christianity
2.2 Seventh-day Adventism
2.3 Roman Catholicism
3 Environmental Ministries
4 Controversy
5 Notable Progressive Christians
6 See also
7 References
8 External links

Origins[edit]
A priority of justice and care for the down-trodden are a recurrent theme in the Hebrew prophetic tradition inherited by Christianity.[4] This has been reflected in many later Christian traditions of service and ministry, and more recently in the United States of America through Christian involvement in political trends such as the Progressive Movement and the Social Gospel.[5]
Throughout the 20th century, a strand of progressive or liberal Christian thought outlined the values of a 'good society'. It stresses fairness, justice, responsibility, and compassion, and condemns the forms of governance that wage unjust war, rely on corruption for continued power, deprive the poor of facilities, or exclude particular racial or sexual groups from fair participation in national liberties. It was influential in the US mainline churches, and reflected global trends in student activism. It contributed to the ecumenical movement, as represented internationally by the World Student Christian Federation and the World Council of Churches internationally, and at the national level through groups such as the National Council of Churches in the USA and Australian Student Christian Movement.
The contemporary movement[edit]
The ascendancy of Evangelicalism in the US, particularly in its more socially conservative forms, challenged many people in mainline churches. Recently, a focus for those who wish to challenge this ascendancy has been provided by Jim Wallis of Sojourners, who described himself as a progressive evangelical Christian, although Sojourners has rejected advertisements urging mainline churches to welcome gay members.[6] This has enabled many Christians who are uncomfortable with conservative evangelicalism to identify themselves explicitly as "Progressive Christians." At the onset of this new movement to organize Progressive Christians, the single largest force holding together was a webring, The Progressive Christian Bloggers Network, and supporters frequently find and contact each other through dozens of online chat-rooms.
Notable initiatives within the movement for progressive Christianity include The Center for Progressive Christianity (TCPC) in Cambridge, MA, The Beatitudes Society,[7] the campaigning organization CrossLeft, the technology working group Social Redemption.
CrossLeft joined with Every Voice Network and Claiming the Blessing in October 2005 to stage a major conference, Path to Action, at the National Cathedral in Washington, DC. Among the speakers were E. J. Dionne, Richard Parker, Jim Wallis, Senator Danforth, and David Hollinger.
In the United Kingdom, the movement is represented by the Progressive Christianity Network Britain. Notable related UK organisations include the Center for Radical Christianity at St Marks, Sheffield, and the UK-based Sea of Faith network.
Examples of statements of contemporary Progressive Christian beliefs include:
the Eight Points produced by TCPC: a statement of agreement about Christianity as a basis for tolerance and human rights;
the Phoenix Affirmations produced by Crosswalk (Phoenix, AZ) - include twelve points defining Christian love of God, Christian love of neighbor, and Christian love of self.
the article, "Grassroots Progressive Christianity: A Quiet Revolution" by Hal Taussig published in 'The Fourth R,' May–June 2006.
the working definition utilized in Roger Wolsey's book Kissing Fish: Christianity for People Who Don't Like Christianity:
...Progressive Christianity is an approach to the Christian faith that is influenced by post-liberalism and postmodernism and: proclaims Jesus of Nazareth as Christ, Savior, and Lord; emphasizes the Way and teachings of Jesus, not merely His person; emphasizes God's immanence not merely God's transcendence; leans toward panentheism rather than supernatural theism; emphasizes salvation here and now instead of primarily in heaven later; emphasizes being saved for robust, abundant/eternal life over being saved from hell; emphasizes the social/communal aspects of salvation instead of merely the personal; stresses social justice as integral to Christian discipleship; takes the Bible seriously but not necessarily literally, embracing a more interpretive, metaphorical understanding; emphasizes orthopraxy instead of orthodoxy (right actions over right beliefs); embraces reason as well as paradox and mystery — instead of blind allegiance to rigid doctrines and dogmas; does not consider homosexuality to be sinful; and does not claim that Christianity is the only valid or viable way to connect to God (is non-exclusive).[8]
Differences between Progressive Christianity and Conservative Christianity[edit]
Holding to the ideals of progressive Christianity sets the movement apart from other forms of traditional Christianity. Inclusiveness and acceptance is the basic posture of progressive Christianity.[9]
Progressive Christians tend to focus on issues of social justice and inclusion, rather than proselytizing efforts to convert others to their own particular way of thinking, as conservatives and mainstream Evangelicals tend to emphasize.
Progressive Christians believe that Christ came to "save the lost and downtrodden," and place emphasis on caring for the poor, whereas conservatives tend to preach moral principles, and stress the need for the lost and downtrodden to accept Jesus Christ as the only way to salvation in addition to caring for the poor.
Seventh-day Adventism[edit]
Main article: Progressive Adventism
Within the Seventh-day Adventist Church, the liberal wing describe themselves as "progressive Adventists". They disagree with some of the traditional teachings of the church. While most are still of evangelical persuasion, a minority are liberal Christians.
Roman Catholicism[edit]
Main articles: Modernism (Roman Catholicism) and Liberation theology
Environmental Ministries[edit]
As Bruce Sanguin writes, "It's time for the Christian church to get with a cosmological program (…). We now know, for instance, that we live in an evolving or evolutionary universe. Evolution is the way that the Holy creates in space and in time, in every sphere: material, biological, social, cultural, psychological, and spiritual. This new cosmology simply cannot be contained by old models and images of God, or by old ways of being the church.".[10]
Central to this recovery of awe in the cosmos is the Epic of Evolution, the 14-billion-year history of the universe. Scientists (Edward O. Wilson, Brian Swimme, Eric Chaisson, Ursula Goodenough and others) initiated this story which has been perpetuated with a religion component by some liberal theologians (Gordon D. Kaufman, Jerome A. Stone, Michael Dowd, etc.).,[11][12]
Evolutionary evangelist and progressive minister Michael Dowd uses the term Epic of Evolution or Great Story to help construct his viewpoint of evolution theology. His position is that science and religious faith are not mutually exclusive (a form of Religious Naturalism).[13] He preaches that the epic of cosmic, biological, and human evolution, revealed by science, is a basis for an inspiring and meaningful view of our place in the universe and a new approach to religion. Evolution is viewed as a religious spiritual process that is not meaningless blind chance.[14]
Controversy[edit]
The name "Progressive Christianity" is seen by some more conservative or traditional Christians[who?] as a misnomer that it is also inflammatory, suggesting that those who hold a more traditional view are not forward looking. They would hold that Progressive Christianity would be more accurately labelled as "regressive", as they perceive it as seeking to bypass the cross.[15] There is some conflict regarding the use of the term "progressive Christianity" as certain purists contend that that term specifically refers to the postmodern-influenced evolution of mainline Christianity and the term "emerging/emergent Christianity" refers to the postmodern-influenced evolution of evangelical Christianity. Given that premise, persons such as Marcus Borg, John Shelby Spong, and Diana Butler Bass are progressive Christians and persons such as Rob Bell, Shane Claiborne, Jay Baker, and Brian Mclaren are emerging Christians. Progressive Christianity has greater consensus that homosexuality is not a sin than emerging Christianity. Finally, it should be noted that progressive Christianity (a theological approach) is not progressive politics.[16]
Notable Progressive Christians[edit]
Karen Armstrong
Jay Bakker
Rob Bell
Nadia Bolz-Weber
Marcus Borg (deceased)
Walt Brown
John M. Buchanan
Diana Butler Bass
Walter Brueggemann
Frederick Buechner
Tony Campolo and the Red-Letter Christian movement
Jimmy Carter
Steve Chalke
Shane Claiborne
William Sloane Coffin
Benjamin L. Corey
John Dominic Crossan
Michael Dowd
Peter Enns
Rachel Held Evans
Harry Emerson Fosdick
Matthew Fox
Becky Garrison
Lloyd Geering
Stanley Hauerwas
Alan Hirsch
Tony Jones (theologian)
Dan Kimball
Anne Lamott
James Lawson - lifelong community leader and advocate for social justice
Scot McKnight
Brian McLaren
Erwin McManus
Thomas Merton (deceased)
Donald Miller (author)
Brian P. Moore - US Presidential candidate for the 2008 Presidential elections
Carrie Newcomer
Henri Nouwen (deceased)
Doug Pagitt
Richard Rohr
Robert H. Schuller
John Shelby Spong
Barbara Brown Taylor
Phyllis Tickle
C.T. Vivian
Jim Wallis
Walter Wink (deceased)
Daniel Wise (former editor of Zion's Herald, which later became The Progressive Christian magazine)
Br. Karekin M. Yarian, BSG
Frank P. Zeidler
See also[edit]

Portal icon Christianity portal
Catholic Worker movement
Center for Progressive Christianity
Christian feminism
Christian heresy in the modern era
Christianity and homosexuality
Christianity and politics
Christian left
Christian socialism
Christian views on poverty and wealth
Emerging church
Engaged Spirituality
Evangelical left
Free Christians (Britain)
LGBT-affirming Christian denominations
Liberal Christianity
Liberation theology
Living the Questions, curriculum resources for Progressive Christians
Political theology
Postmillenialism
Postmodern Christianity
Progressive National Baptist Convention
Red Letter Christians
Social Gospel
Social justice and injustice
Sojourners, monthly magazine for Progressive Christians
Queer theology
References[edit]
1.Jump up ^ "Soul Play: What Is Progressive Christianity Exactly?". The Flip Side. University of Wisconsin – Eau Claire. Retrieved 23 December 2012.
2.Jump up ^ Witness Articles - Progressive Christian Witness
3.Jump up ^ http://web.archive.org/web/20111008175803/http://www.sdc.unitingchurch.org.au/WestarProgressiveArticle.pdf
4.Jump up ^ Ess, Charles. "Prophetic, Wisdom, and Apocalyptic Traditions in Judaism and Christianity". Drury University. Retrieved 23 December 2012.
5.Jump up ^ Boulton, Wayne G., Thomas D. Kennedy and Allen Verhey (1994). From Christ to the World: Introductory Readings in Christian Ethics. Grand Rapids MI: Wm. B. Eerdmans Publishing. pp. 134–136. ISBN 0-8028-0640-6.
6.Jump up ^ [1]
7.Jump up ^ [2]
8.Jump up ^ [3]
9.Jump up ^ :*Abp. Wynn Wagner III, A Pilgrim's Guide to the Old Catholic Church, Mystic Ways,2009,ISBN 978-1-4499-9279-8
10.Jump up ^ Bruce Sanguin - Darwin, Divinity, and the Dance of the Cosmos, Copperhouse and Woodlake Publishing , 2007
11.Jump up ^ :*Edward O. Wilson, On Human Nature, Harvard University Press,1979,ISBN 0-674-01638-6 The Universe Story: From the Primordial Flaring Forth to the Ecozoic Era: A Celebration of the Unfolding of the Cosmos; Brian Swimme, Harper, 1992 (1994, ISBN 0-06-250835-0)
Ursula Goodenough - Sacred Depths of Nature, Oxford University Press, USA; 1 edition (June 15, 2000), ISBN 0-19-513629-2
Eric Chaisson - Epic of Evolution, Columbia University Press (March 2, 2007), ISBN 0-231-13561-0
12.Jump up ^ :*Jerome A. Stone - Religious Naturalism Today: The Rebirth of a Forgotten Alternative, State U. of New York Press (Dec 2008), ISBN 0-7914-7537-9 Michael Dowd - Thank God for Evolution: How the Marriage of Science and Religion Will Transform Your Life and Our World, Viking (June 2008), ISBN 0-670-02045-1
Gordon Kaufman - In the Beginning….Creativity, Augsburg Fortress Publishers (July 2004), ISBN 0-8006-6093-5
13.Jump up ^ Evolution Theology: Religion 2.0
14.Jump up ^ Thank God for Evolution
15.Jump up ^ http://trinity.qld.edu.au/wp-content/uploads/2011/06/UTC_Essay05.pdf
16.Jump up ^ [4]
External links[edit]
The Center for Progressive Christianity
The Canadian Centre for Progressive Christianity
  


Categories: Christian philosophy
Christian movements
Christian terminology







Navigation menu



Create account
Log in



Article

Talk









Read

Edit

View history

















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Related changes
Upload file
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Cite this page

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Create a book
Download as PDF
Printable version

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Edit links
This page was last modified on 29 May 2015, at 01:44.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
Privacy policy
About Wikipedia
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Contact Wikipedia
Developers
Mobile view
Wikimedia Foundation
Powered by MediaWiki
 

 http://en.wikipedia.org/wiki/Progressive_Christianity












 http://en.wikipedia.org/wiki/Liberal_Christianity