Relevant bibliographies by topics / Progressive christianity

Academic literature on the topic 'Progressive christianity'

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Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Progressive christianity"

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Webb, Val. "Panentheism and Progressive Christianity." Modern Believing 63, no. 2 (April 1, 2022): 162–68. http://dx.doi.org/10.3828/mb.2022.14.

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Progressive Christianity is an eclectic, often lay-led momentum spreading across the Christian landscape, challenging various aspects of Christian tradition in light of contemporary knowledge, culture and contexts. The momentum is not new, as similar challenges have been raised against ‘orthodox’ Christianity since its beginnings. Progressive concerns include intellectual integrity, interfaith dialogue, ecotheology, creative worship, spiritual vitality and the inclusion of disenfranchised people. Panentheism’s view of God and the cosmos in relationship, affecting and affected by each other, rather than supernatural theism’s ‘wholly other’ God independent of the world, provides new language and conceptualisation which help to address the challenges that progressives raise.
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Lipowicz, Markus. "Transhumanism and Christianity." Religion and Theology 27, no. 1-2 (July 21, 2020): 47–73. http://dx.doi.org/10.1163/15743012-bja10001.

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Abstract Although supporters of transhumanism present their agenda as a secular movement that specifically challenges the basic ontological and ethical premises of Christian metaphysics, there are also techno-progressive thinkers who claim that Christians should endorse a moderate version of biotechnological human enhancement. The main objective of this essay is to scrutinise this claim by outlining the relationship between transhumanism and Christian anthropology from the perspective of Joseph Ratzinger’s thought. The order of this analysis is constituted by three steps: first, I will critically analyse Benedikt Paul Göcke’s main arguments in favor of a Christian transhumanism; secondly, I will discuss the normative foundation of the techno-progressive agenda with regard to Ratzinger’s/Benedict XVI’s critique of the modern concept of freedom and its anthropological implication – the technological “new man”; finally, I will refer the notion of the posthuman to Ratzinger’s theo-evolutionary image of Jesus Christ as the “man of the future.”
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Edles, Laura Desfor. "Contemporary Progressive Christianity and Its Symbolic Ramifications." Cultural Sociology 7, no. 1 (August 30, 2012): 3–22. http://dx.doi.org/10.1177/1749975512453659.

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Gaspersz, Steve G. C. "The New Heretics: Skepticism, Secularism, and Progressive Christianity." Indonesian Journal of Theology 12, no. 1 (July 1, 2024): 156–59. http://dx.doi.org/10.46567/ijt.v12i1.495.

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Eldridge, Joseph T. "My Brother’s Keeper: George McGovern and Progressive Christianity." Methodist History 56, no. 2 (January 1, 2018): 113–14. http://dx.doi.org/10.5325/methodisthist.56.2.0113.

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Miller, Donald E. "Progressive Pentecostalism: an emergent trend in global Christianity." Journal of Beliefs & Values 30, no. 3 (December 2009): 275–87. http://dx.doi.org/10.1080/13617670903371571.

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Hedstrom, Matthew S. "My Brother's Keeper: George McGovern and Progressive Christianity." Journal of American History 105, no. 1 (June 1, 2018): 216–17. http://dx.doi.org/10.1093/jahist/jay116.

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Kessler, Rachel. "Book Review: Glorify: Reclaiming the Heart of Progressive Christianity." Anglican Theological Review 100, no. 3 (June 2018): 643–45. http://dx.doi.org/10.1177/000332861810000337.

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Svenungsson, Jayne. "Christianity and Crisis." Eco-ethica 8 (2019): 13–30. http://dx.doi.org/10.5840/ecoethica202042917.

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This article examines how European narratives of crisis have been related to religion in different periods by different factions and with varying purposes. It first takes a look at some tendencies in the pre- and interwar era, during which religion was used both as part of a conservative, nationalistic narrative of crisis and as part of a progressive anti-nationalistic narrative of crisis. Secondly, it revisits some of the post-war debates, in which religion—or the biblical legacy—was commonly depicted as the root of the ideological perversions that had caused Europe’s recent crises. Yet at the same time, religion was also laid claim to as a constructive force in the building of post-war Europe, not least by the founding fathers of the European Union. Thirdly, the paper seeks to map the contemporary European landscape with regard to religion in various political and cultural discourses. Like in previous eras, religion is today laid claim to for various and often conflicting purposes. Against this backdrop, the paper ends by briefly pondering the critical role of theology in contemporary Europe.
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Peker, Efe. "Finding Religion: Immigration and the Populist (Re)Discovery of Christian Heritage in Western and Northern Europe." Religions 13, no. 2 (February 11, 2022): 158. http://dx.doi.org/10.3390/rel13020158.

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Why and in what ways do far-right discourses engage with religion in geographies where religious belief, practice, and public influence are particularly low? This article examines religion’s salience in the rhetoric of leading right-wing populist parties in eight European countries: the Netherlands, Belgium, France, Switzerland, Austria, Sweden, Denmark, and Norway. Based on a qualitative content analysis of various documents such as party programmes, websites, election manifestos, reports, and speeches of their leadership, the article offers insight into the functions that Christianist discourses serve for anti-immigration stances. The findings are threefold: first, they confirm previous research suggesting that while these parties embrace Christianity as a national/civilizational heritage and identity, they are also careful to avoid references to actual belief or practice. Second, the data suggests, their secularized take on Christianity rests not simply on the omission of theological content, but also on the active framing Christianity itself as an inherently secular and progressive religion conducive to democracy. Third, and finally, they starkly contrast this notion of Christianity with Islam, believed to be incompatible due to its alleged backward and violent qualities. Emphasizing religio-cultural hierarchies—rather than ethno-racial ones—plays an indispensable role in presenting a more palatable form of boundary-making against immigrants, and helps these parties mainstream by giving their nativist cause a liberal and enlightened aura. Preliminary comparisons with traditional conservative parties, moreover, reveal that while some of the latter partially embraced a similar nativism, variations remain across countries.
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Dissertations / Theses on the topic "Progressive christianity"

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John, Jason Robert, and jason@scotschurch org au. "Biocentric Theology: Christianity celebrating humans as an ephemeral part of life, not the centre of it." Flinders University. Theology, 2005. http://catalogue.flinders.edu.au./local/adt/public/adt-SFU20051212.182616.

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When the Uniting Church formed in 1977, its Basis of Union envisaged a final reconciliation and renewal for all creation, not just humans. It did, nonetheless, reflect the anthropocentric assumptions of its day, as did other official documents released in the first decade of the Uniting Church’s life. Anthropocentrism assumes that human beings alone are created in the image of God, charged with dominion over Earth, and responsible for the fallenness of creation, though not necessarily through the actions of a literal Adam and Eve. This basic framework did not shift in the first decade, even though Earth began to be talked about not as an inanimate resource for human consumption, but something good and valuable in and of itself. In 1990 this anthropocentric paradigm began to be challenged, and during 2000-2002 two quite irreconcilable understandings of the relationship between God and Earth, and thus humans and other animals existed side by side in Uniting Church worship resources. Having listened carefully to the story of life as told by ecological and evolutionary scientists, I conclude that the traditional anthropocentric paradigm is no longer tenable. Instead I propose that all of life is the image of God, in its evolutionary past, ecological present and unknown future. All of life is in direct relationship with God, and exercises dominion of Earth. Evidence traditionally used as evidence of the fallenness of creation is instead affirmed as an essential part of life, though life on Earth has experienced a number of significant “falls” in biodiversity. Even the more biocentric thought in recent Uniting Church resources is inadequate, because its language implies that life is simple, static, benign, and to some extent designed by God. In order to be adequately consonant with the life sciences, theology must be able to accept that finitude (pain, suffering and death) is a good part of creation, for without it there could be no life. This is an emphasis of ecofeminism, which I extend to affirm not only individual death, but the extinction of whole species, including humans. I argue that the purpose of creation was not the evolution of humans, but to make possible God’s desire for richness of experience, primarily mediated through relationships. Whilst this idea is well established in process theology, it must be purged of its individualistic and consciousness-centric biases to be adequately consonant with the scientific story of life. The resulting biocentric paradigm has several implications for our understanding of Jesus. I argue that he offers salvation from the overwhelming fear of finitude, rather than finitude itself. Against the trend in ecotheology, I propose that this saving work is directed in the first instance to humans only. I tentatively propose that it is directed to only some humans. This, paradoxically, is more affirming of God’s relationship with the rest of creation than most ecotheology, which proclaims Jesus as a global or universal saviour. Salvation for some humans, and all non human creatures, happens only in a secondary sense, because this is the only sense in which they need saving. I then speculate on whether and how it might be possible for a Christian biocentric community to live out its salvation. Finally, I revisit the Basis of Union and argue that although the biocentric theology I have proposed goes well beyond the Basis, it is not at odds with the Basis’ directions and intentions. Biocentric theology is, rather, an extension of the trajectories already contained within the Basis, with its trust in the eventual reconciliation and renewal of all creation.
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Romero, Sigifredo. "The Progressive Catholic Church in Brazil, 1964-1972: The Official American View." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1210.

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This thesis explores the American view of the Brazilian Catholic Church through the critical examination of cables produced by the U.S. diplomatic mission in Brazil during the period 1964-1972. This thesis maintains that the United States regarded the progressive catholic movement, and eventually the Church as a whole, as a threat to its security interests. Nonetheless, by the end of 1960s, the American approach changed from suspicion to collaboration as the historical circumstances required so. This thesis sheds light on the significance of the U.S. as a major player in the political conflict that affected Brazil in the 1964-1972 years in which the Brazilian Catholic Church, and particularly its progressive segments, played a fundamental role.
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Mims, Dennis Michael. "Cathedral of Hope: A History of Progressive Christianity, Civil Rights, and Gay Social Activism in Dallas, Texas, 1965 - 1992." Thesis, University of North Texas, 2009. https://digital.library.unt.edu/ark:/67531/metadc11020/.

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This abstract is for the thesis on the Cathedral of Hope (CoH). The CoH is currently the largest church in the world with a predominantly gay and lesbian congregation. This work tells the history of the church which is located in Dallas, Texas. The thesis employs over 48 sources to help tell the church's rich history which includes a progressive Christian philosophy, an important contribution to the fight for gay civil rights, and fine examples of courage through social activism. This work makes a contribution to gay history as well as civil rights history. It also adds to the cultural and social history which concentrates on the South and Southwestern regions of the United States.
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Mims, Dennis Michael Moye J. Todd. "Cathedral of Hope a history of progressive Christianity, civil rights, and gay social activism in Dallas, Texas, 1965-1992 /." [Denton, Tex.] : University of North Texas, 2009. http://digital.library.unt.edu/permalink/meta-dc-11020.

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Foreman, Jordan P. Charlton Thomas L. "Practicing primitive Christianity in a progressive world a historical examination of two divisions within the Churches of Christ in America /." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5186.

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Bialecki, Jon. "The kingdom and its subjects charisms, language, economy, and the birth of a progressive politics in the vineyard /." Diss., [La Jolla] : University of California, San Diego, 2009. http://wwwlib.umi.com/cr/ucsd/fullcit?p3359874.

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Thesis (Ph. D.)--University of California, San Diego, 2009.
Title from first page of PDF file (viewed July 23, 2009). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 305-327).
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Ridge, Hannah Elizabeth. "Designing a Strategy to Reduce Wedding Conflict for Engaged Christian Couples with Progressive Values." Miami University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=miami1588331262095651.

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Coble, Ann Louise. "The lexical horizon of "one in Christ" the use of Galatians 3:28 in the progressive-historical debate over women's ordination /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Peebles, Anita L. "Ecotheology and the Parables of Jesus: Creative Re-readings of Parables In Light of the Environmental Crisis." Oberlin College Honors Theses / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1400870027.

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Bowen, Derek J. "Love Your Enemy Evangelical Opposition to Mormonism and Its Effect upon Mormon Identity." BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3344.

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Evangelical Protestant Christians have been one of the primary groups opposing Mormons since the beginnings of Mormonism in the 1820s. This thesis is an examination of the historical basis for Evangelical opposition to Mormonism and the impact of that opposition on Mormon identity. This study is divided into three chronological chapters representing the nineteenth, twentieth, and twenty-first centuries in America. Evangelical animosity towards Mormonism was grounded in the Christian heretical tradition begun in the second century AD. Because of this tradition, Evangelicals were inherently afraid of heresy for two main reasons: temporal treason and eternal damnation. Due to the heterodox claims of a new prophet and new scripture, Mormonism was quickly labeled as dangerous, not only to Christianity, but to America as a whole. This perceived danger only grew as Mormonism continued to differentiate itself further with the practices of polygamy, communalism, and theocracy. In the nineteenth century, Mormon assimilation of Evangelicalism primarily affected the social structures of marriage, economics, and politics. In the twentieth century, Mormon assimilation of Evangelical identity would focus more on the incorporation of Evangelical ideology and theology. As Fundamentalism and Neo-Evangelicalism protested Mormonism as a cult, Mormonism became more Fundamentalist and Evangelical by nature, especially as the Church of Jesus Christ of Jesus Christ of Latter-day Saints recognized how such opposition negatively impacted American public perceptions. Such changes included the development of Mormon neo-orthodoxy with its emphasis on the sovereignty of God, the depravity of man, and salvation by grace. In the twenty-first century, a group of Mormon and Evangelical scholars engaged in the practice of interfaith dialogue developed by Liberal Protestants and Catholics. As part of their dialogue, Evangelicals retained the purposes of evangelism and apologetics thereby qualifying the dialogue as a new more subtle form of Evangelical opposition to Mormonism in the twenty first century. As Evangelicals continuously opposed Mormonism as a Christian heresy, such opposition effected changes within Mormonism, changes that have led to some degree of assimilation and even adoption of several elements of Evangelicalism. The most recent part of this assimilation process has been the development of Mormon progressive orthodoxy that emphasizes anti-sectarianism, anti-liberalism, and revised supernaturalism.
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Books on the topic "Progressive christianity"

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Felten, David. Living the questions: The wisdom of progressive Christianity. New York: HarperOne, 2012.

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Jeff, Procter-Murphy, ed. Living the questions: The wisdom of progressive Christianity. New York: HarperOne, 2012.

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Forbes, James. Whose Gospel?: A concise guide to progressive Protestantism. New York: New Press, 2010.

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Scanzoni, John H. Healthy American families: A progressive alternative to the religious right. Santa Barbara, Calif: Praeger, 2010.

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Scanzoni, John H. Healthy American families: A progressive alternative to the religious right. Santa Barbara, Calif: Praeger, 2010.

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Bessey, Sarah. Out of sorts: Making peace with an evolving faith. Nashville, TN: Howard Books, 2015.

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Woolverton, John Frederick. Robert H. Gardiner and the reunification of worldwide Christianity in the Progressive Era. Columbia, Mo: University of Missouri Press, 2006.

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Woolverton, John Frederick. Robert H. Gardiner and the reunification of worldwide Christianity in the Progressive Era. Columbia, MO: University of Missouri Press, 2006.

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Auser, Wallace. Dissing God: The myth of religious neutrality in a secular progressive culture. Chattanooga, Tenn: Living Ink Books, 2007.

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Schultz, Daniel. Changing the script: An authentically faithful and authentically progressive political theology for the 21st century. Brooklyn, N.Y: Ig Pub., 2010.

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Book chapters on the topic "Progressive christianity"

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"WHAT IS PROGRESSIVE IN PROGRESSIVE CHRISTIANITY?" In Christianity in Blue, 1–24. Fortress Press, 2021. http://dx.doi.org/10.2307/j.ctv1khdp6c.4.

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"SAINT PAUL THE PROGRESSIVE." In Christianity in Blue, 91–136. Fortress Press, 2021. http://dx.doi.org/10.2307/j.ctv1khdp6c.7.

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"DESIGNING A LOVING AND PROGRESSIVE CHURCH WHERE NO ONE IS OUT." In Christianity in Blue, 137–68. Fortress Press, 2021. http://dx.doi.org/10.2307/j.ctv1khdp6c.8.

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Bennett, Joshua. "Latin Christianity." In God and Progress, 105–49. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198837725.003.0003.

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This chapter considers the Victorian rehabilitation of the religious history of the Middle Ages, a period which symbolized for contemporaries the claims of Roman and Anglo-Catholicism to present-day obedience and acceptance. It draws particular attention to the importance of the liberal Anglican historian, Henry Hart Milman. Influenced by Leopold von Ranke, Milman challenged anti-Catholic denunciations of the papal Antichrist on the one hand, and reactionary eulogies to medievalism on the other, to depict the period instead as a progressive and autonomous age of ‘Latin Christianity’. It became increasingly common for religious liberals, and even conservative evangelicals and high churchmen, to echo Milman’s treatment of the Middle Ages as a providential training ground for modern individuality. The more secular appraisals of the period offered, in different ways, by William Lecky and George Gordon Coulton grated against Protestant attempts to integrate Catholicism into theologically driven understandings of the development of civilization.
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Yancey, George, and Ashlee Quosigk. "Conclusion." In One Faith No Longer, 207–28. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479808663.003.0010.

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The book concludes with a few closing statements about the implications of a polarized, and even separated, Christianity. What can this religious conflict mean as it concerns our understanding of Christianity as a potential global Christian identity in the United States? Theories of secularization may operate differently with progressive and conservative Christians. Such differences may make it more difficult for progressive Christians to sustain their religious communities. This chapter speculates about how such a split in Christianity could occur and what the end result might be. Then, moderate Christians, or Christians who are neither progressive nor conservative, are discussed. Next, the chapter discusses the implications of our findings as it concerns future strategies for studying American Christianity. Finally, the chapter looks at potential extensions of this work and calls for further research efforts to understand how progressive Christians and conservative Christians shape their cultural identities.
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Lichterman, Paul, and Rhys H. Williams. "Cultural Challenges for Mainline Protestant Political Progressives." In Religion and Progressive Activism. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479854769.003.0006.

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Paul Lichterman and Rhys H. Williams’s chapter focuses on theologically liberal Mainline Protestants, who have historically been at the forefront of many progressive religious actions. First, the chapter outlines some of the distinctive cultural challenges Mainliners face when they try to bring a specifically religious voice to progressive political advocacy. It then shows how Mainline Protestant identity and communication style, as well as the larger reputation of vocal conservative Christianity in public, all create cultural gaps that politically progressive Protestants must confront and engage.
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van Klinken, Adriaan, and Ezra Chitando. "Building a Progressive Pan-African Christian Movement." In Reimagining Christianity and Sexual Diversity in Africa, 113–26. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197619995.003.0007.

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This chapter focuses on the work of The Fellowship of Affirming Ministries (TFAM), an African American organization that in recent years has become active in Africa. Rooted in the traditions of black Pentecostalism and black liberation theology, TFAM was founded in the year 2000 to promote the ‘gospel of radical inclusivity’. The chapter offers an overview of TFAM’s history and its recent engagement with the African continent. It reconstructs how the organization and its local partners are promoting a pan-African, progressive, LGBTI-affirming and justice-oriented form of Pentecostal Christianity that seeks to combat the influence of American conservative, mostly white, evangelicals in Africa. It also offers an account of LGBTI-affirming congregation established with the support of TFAM, the Cosmopolitan Affirming Community in Nairobi, Kenya. Doing so, the chapter discusses TFAM’s work as a charismatic alternative to secular forms of LGBTI activism.
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Hennig, Anja. "Christianity and Illiberal Politics." In The Oxford Handbook of Illiberalism. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197639108.013.11.

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Abstract This chapter aims to map empirically and frame conceptually the ways in which, particularly in Europe, illiberal politics are linked with “Christianity,” which refers not only to the religion but also to the construction of identity-political narratives. The “Christianity-illiberalism” nexus refers to Christian actors staunchly opposed to progressive morality politics; to a political and secular appropriation of Christianity that opposes the migration of Muslims by constructing them as a civilizational “Other”; to a sense of Christian nationalism; and to the idea of a European (Judeo-)Christian civilization. After systematizing different types of actors, their narratives, and contested issues, the final section offers a typology of how Christianity and illiberal politics are entangled. The chapter concludes by arguing that Christianity can be mobilized in a secularizing Europe because of the ambivalence that is inherent to modernization and globalization, creating a climate for identity-political needs and the appropriation of the illiberal potential of Christian religion.
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"4 Still, Already, Yet: Imagining the End of Progressive Christianity." In The New Heretics, 145–74. New York University Press, 2023. http://dx.doi.org/10.18574/nyu/9781479873630.003.0007.

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"4. Still, Already, Yet: Imagining the End of Progressive Christianity." In The New Heretics, 145–74. New York University Press, 2023. http://dx.doi.org/10.18574/nyu/9781479899340.003.0007.

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Conference papers on the topic "Progressive christianity"

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Rohrbach, Wolfgang. "CHURCH SERVICES - OPPORTUNITIES AND CHALLENGES OF ECUMENISM." In International scientific conference challenges and open issues of service law. Vol. 2. University of Kragujevac, Faculty of law, 2024. http://dx.doi.org/10.46793/xxmajsko2.147r.

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The progressive secularization of Europe has become an undeniable social fact in recent decades. The separation of state and church, religion and politics, is now widely regarded as the fundamental achievement of modern times. At the same time, however, Europe follows a tradition of Christianity that is over 1,500 years old. At the meeting of the Central Committee of the World Council of Churches (February 9-15, 2022), it was emphasized, among other things: "European churches are struggling with the influence of a secularized society on their lives and witness." Individual churches cannot solve complex problems, but together there would be more opportunities than challenges. In Montenegro, about half of the population (with higher education) sees a promising future for their country in ecumenical and cosmopolitan thinking and action. Another part of the population of Montenegro still sees nationalist structures and their political representatives as salvation and maximum independence for their country. However, in a populist way, the fact that, especially small countries, need external partnerships is ignored. It seems that the politicians in question are more concerned about their position, about which Caesar said in ancient times: "It is better to be first in a Gallic village than second in Rome". To explain ecumenism in more detail, let's use an analogy - imagine that all Christian churches are housed in one multi-story building. Each church occupies one floor. What good is it for a church on the 20th floor, for example, to only reinforce the walls and floors in its premises for stabilization, if the foundation of the entire house, including the supporting pillars (which connect several floors in the lower and upper parts) would be unstable. Many church decision-makers today see ecumenism as an opportunity for preservation, salvation and future-oriented influence on the "house" of Christian cultural heritage. It should be noted that, although an increasing part of the European population stopped participating in traditional religious practice (at least, regularly), the level of private religious beliefs remained relatively high.
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