Progressive Christianity represents a postmodern theological approach, which developed out of the liberal Christianity of the modern era, itself rooted in the Enlightenment's thinking.[1] Progressive Christianity is a postliberal theological movement within Christianity that, in the words of Reverend Roger Wolsey, "seeks to reform the faith via the insights of post-modernism and a reclaiming of the truth beyond the verifiable historicity and factuality of the passages in the Bible by affirming the truths within the stories that may not have actually happened."[1]
Progressive Christianity is the post-modern influenced evolution of historic mainline liberal Protestant Christianity and it is an heir to the Social Gospel movement. It draws from process theology, liberation theology, feminist theology, womanist theology, and eco-theology as well. Progressive Christianity focuses on promoting values such as compassion, justice, mercy, and tolerance, often through political activism. Though prominent, the movement is by no means the only significant movement of progressive thought among Christians. It draws influence from multiple theological streams, including evangelicalism, liberal Christianity, neo-orthodoxy, pragmatism, postmodern theology, progressive Christian reconstructionism, and liberation theology.[2] The concerns of feminism are also a major influence on the movement, as expressed in feminist and womanist theologies.[3][4][5] Although progressive Christianity and liberal Christianity are often used synonymously, the two movements are distinct, despite much overlap.[6] While there is some philosophical overlap, progressive Christianity is not synonymous with progressive politics.[1]
Progressive Christianity, as described by its adherents, 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.[7]
As Wolsey describes, "Over the past decades, there has been a growing movement to reclaim Christianity from those who've distorted it into something that Jesus [progressive Christians contend] and his earliest followers wouldn't easily recognize -- conservative evangelicalism and fundamentalism. The movement has emerged on two fronts, roughly simultaneously. One wing comes from the mainline Protestant and Catholic Churches that, due to the shift from modern era mindsets into postmodern ones, have shifted from liberal theology to "progressive" Christianity. The other wing comes from young people within the Evangelical communities who are questioning and redefining their tradition and is known as "emergent" Christianity. Combined, these movements are a new Reformation. The "ex-"evangelicals from the emerging Christianity have recently come to refer to themselves a progressive Christians so the moniker has become a universal umbrella term."
The following is the working definition used in Roger Wolsey’s book “Kissing Fish”:
"Progressive Christianity is a post-liberal approach to the Christian faith that is influenced by postmodernism and: proclaims Jesus of Nazareth as Christ; 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, environmental protection, and non-violence 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)." p.63-64
A priority of justice and care for the down-trodden are a recurrent theme in the Hebrew prophetic tradition inherited by Christianity.[8] 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.[9]
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 US and Australian Student Christian Movement.
The ascendancy of evangelicalism in the US, particularly in its more socially conservative forms, challenged many people in mainline churches.[10] This has enabled many Christians who are uncomfortable with conservative evangelicalism to identify themselves explicitly as "progressive Christians".
In the UK, the Progressive Christianity Britain network has adopted eight non-credal points which reflect the nature of a Christian life explored from a progressive standpoint.[14] The network holds group meetings in many locations around the country.[15]
Compared to traditional Christianity
According to Archbishop Wynn Wagner of the former North American Old Catholic Church, holding to the ideals of progressive Christianity sets the movement apart from traditional Christianity. Inclusiveness and acceptance is the basic posture of progressive Christianity.[16]
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.[citation needed]
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).[19] 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.[20]
Criticism
Geoff Thompson argues that progressive Christianity, as represented by Gretta Vosper and John Shelby Spong, "often over-reaches its arguments".[21] In particular, he concludes that "[i]t is very difficult to see how what [Vosper] proposes needs any church or even the minimalist, idiosyncratic definition of Christianity which she offers".[21]
Major Progressive Christian Festivals and Conferences
The Greenbelt Festival
The Wild Goose Festival
Christianity21 conferences
The Lion & the Lamb Festival
The Embrace Festival
^Cobb, John, Jr., ed. Progressive Christians Speak: A Different Voice on Faith and Politics, Progressive Christians Uniting, Westminster John Knox Press, 2003. p. 72. ISBN9780664225896
^Flunder, Yvette, Where the Edge Gathers: Building a Community of Radical Inclusion, Pilgrim Press, 2005. ISBN9780829816389
^Heyward, Carter, Saving Jesus From Those Who Are Right: Rethinking what it means to be Christian, Fortress Press, 1999. ISBN9780800629663
^* Edward O. Wilson, On Human Nature, Harvard University Press,1979,ISBN0-674-01638-6
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, ISBN0-06-250835-0)
Ursula Goodenough - Sacred Depths of Nature, Oxford University Press, USA; 1 edition (15 June 2000), ISBN0-19-513629-2
Eric Chaisson - Epic of Evolution, Columbia University Press (2 March 2007), ISBN0-231-13561-0
^* Jerome A. Stone - Religious Naturalism Today: The Rebirth of a Forgotten Alternative, State U. of New York Press (Dec 2008), ISBN0-7914-7537-9
