return to religion-onlineLiberal Theology
The author has been compelled to recognize that for theology two foundations are equally necessary: specific revelations of reality both divine and non-divine, and the principle of relevance or coherence which is basic to all rational living.
This article concludes a two-part series. (See Heim, "The Pluralism of Religious Ends.") In the triune God, the varied dimensions of God belong to all of the persons together, not to any one. Human interaction with the Trinity can "tune" itself to one or more of these dimensions.
In this interview, Robert W. Jenson discusses many of the current Christian issues including Sanctification, Justification, Trinitarianism, Ecumenism, Liberalism, Pentecostalism, Catholicism.
Is there no salvation except through Christ? The author suggests we might take a lesson from earlier Christians who did not assume Godís judgment on others, but worried first and foremost about their own shortcomings.
(ENTIRE BOOK) Twelve basic affirmations of our Christian faith as each relates to modern man are discussed: What we believe about God, Jesus Christ, the Holy Spirit, the Bible, Man, Sin, Experience, Perfection, the Church, the Kingdom of God, Divine Judgment and Eternal Life.
The work of the cross is the work of a transcendent God breaking into a cycle we could not change alone.
(ENTIRE BOOK) A primer of traditional Christian doctrine, including creeds, salvation, prayer, death, worship, practice and faith.
(ENTIRE BOOK) A fascinating presentation of sensible answers to many of the questions in the minds of ordinary church people. It is written by a committed Christian who is convinced that much of what the Church has taught as doctrine for most of its twenty centuries is just plain wrong.
There seems to be plenty of material in The Myth of God Incarnate for useful debate, and it is to be hoped that those who are afraid of the authors’ approaches or who disagree with their conclusions will keep their heads sufficiently to enable a constructive discussion to take place.
Four theologians discuss the many attempts to understand the assumptions of the scriptures in light of scientific investigations into the origin of the universe and of the species.
(ENTIRE BOOK) Examines, in interesting story form, the question "Was Jesus a religious genius, or was he God in human form, apart from whose saving work we are all condemned to hell?" An excellent tool for undergraduate and adult discussion groups.
How is Jesus calling us down from our success and wealth -- our Sycamore trees -- where we think our affluence and luxuries protect us from responsibilities and obligations to the poor, the hungry and the homeless?
Rudolf Bultmannís work has encouraged self-deception and confusion in the church. To become free from his influence, it is important that theologians and pastors understand his work. But the man who is sometimes said to be the source of Bultmannís ideas, Søren Kierkegaard, can be instrumental in liberating us from Bultmannís way of thinking.
An interpretation of some negative and affirmative theologies of religion from a reading of Peter L. Berger's Questions of Faith: A Skeptical Affirmation of Christianity (Blackwell Publishing, 2004).
(ENTIRE BOOK) The author critiques both liberal and neo-orthodox presuppositions and then suggests an alternative theological foundation.
Only God can reveal the total reality of sacrifice and reverse its obliterated victims through resurrection, and bring about an alternative choice for human unity.
Liberation theology not only promises liberation of the oppressed, the poor and the marginals of society, but even liberation from the limited dreams of the oppressed for the eternal vision and dream of God, his own promised kingdom.
Goetz addresses an obvious question: If Jesus loves everybody, why is there so much sin and suffering in the world? And why did Jesus need to suffer and die to reveal God's love? Goetz insists that sentimental notions of divine love will not suffice as substitutes for careful explorations of the Biblical, theological and historical sources of our faith in God's love.
How appropriate or relevant is it to try to determine what Jesus really looked like?
(ENTIRE BOOK) There is a need to make solid theology generally available. The attempt is made here to fill the gap between popular and professional theology.
(ENTIRE BOOK) Says the author: "I have tried in these chapters to share as a liberal Christian with other liberal Christians an understanding of where we are and where we are called to go. I am convinced that liberal Christianity has little future unless it can articulate its stance to itself in such a way as to differentiate itself from the activist, mystical, and psychological movements toward which it gravitates from time to time."
(ENTIRE BOOK) Dr. Cobb provides an overview of contemporary Protestant theology. This theology is confronted by a wide variety of ideas that sometimes agree and sometimes do not. If we are to judge ideas intelligently, we must learn why each theologian affirms them and how he justifies them. Then we can consider both the soundness of the method and the care and consistency with which it is employed.
(ENTIRE BOOK) No single field of study can provide a full picture of human nature and growth. An integral philosophy of man must be founded upon knowledge gained from all areas of inquiry, including the natural sciences, the social sciences, and the humanities.
The author analyzes the dominant streams of theological thinking in twentieth century North America: the Social Gospel Period, the Niebuhrian Generation, and the radical theologies of the 1960's including black theology, liberation theology, and feminist theology. For him the issue is what a post-modernist constructive theology can look like. He discusses five approaches: the contextualist movement, Jurgen Moltmann's theology of hope, Cobb's own theological approach, and Latin American liberation theology.
The difference between conservatives and liberals is not that one groups is certain and the other is not; rather, it is that conservatives are certain of too much. No matter how incomplete our vision, we must move from questions we cannot answer to answers we cannot evade.
Outler: My conversion to liberalism came in the years of the Great Depression -- at the very time when the first effective critiques of liberal theology were being noticed in this country. It now seems long ago and far away, but that conversion left with me two significant residues that I still cherish: the liberal temper and the social gospel.
An existent God must be a limited God – limited by all that is non-God. Our understanding of the Divine is enhanced by our joining the Buddhists in recognizing that words are “fingers that point to the moon.” Oxymorons help us, in the words of St. Augustine, to “see ineffably that which is ineffable,” and in the words of Deutero-Isaiah, to find what we do not seek (Isa. 65:1).
Protestant liberalism is not infallible, but what are the alternatives: They are in recent times to retreat behind a revelation claim (neo-orthodoxy), to deny the reality of God (death of God), to dwell on one important yet narrow aspect of the struggle for justice (liberation), or to recite stories. Protestant liberalism opposes these alternatives.
(ENTIRE BOOK) The aim of the new theology is not simply to seek relevance or contemporaneity for its own sake but to strive for a whole new way of theological understanding. Thus it is a theological venture in the strict sense, but it is no less a pastoral response hoping to give support to those who have chosen to live as Christian atheists.
(ENTIRE BOOK) A helpful examination of the Christian meaning of resurrection -- including the difference between belief in Jesus' resurrection as an historical event, versus resurrection as an expression of faith in the risen Christ. .Resurrection does not mean the endless prolongation of a conscious self but a life of such quality that, having no further concern for self-interest, can transcend death and rise to a fresh mode of manifestation in the lives of men and women who follow.
(ENTIRE BOOK) Dr. Ferré discusses the barriers to dialogue and the following questions: Are Theologicans Undermining the Faith? What does freedom mean in an enslaved world? What kind of basic revision is needed in American education? What is the authority of the bible today? What is a definition of God and Christian experience for the twentieth century man?
We are not who we are without our bodies. But our bodies do not define or exhaust who we are.
(ENTIRE BOOK) This book studies the relationship of metaphor and theology. Parables, poems, novels and autobiography are examined as literary forms which address the ways in which metaphor operates in language, belief and life. Thus they are prime resources for a theologian who is attempting to serve the hearing of God's word for our time, by keeping language, belief and life together in a meaningful and relevant way.
(ENTIRE BOOK) Based on Lectures by the two authors at John Carroll University. The meaning of God, and how one approaches God are examined. The scientific view, Buddhism, feminism, and the Christian view all differ in their approach to and in talking about God, but all seek God.
Christianity does not call us to flee to another world, but to hallow this world where we are placed.
Trotter wrestles with "hope" as a distinctively Christian term. Utilizing various theologians, as well as other traditions, Trotter presents a strong case for hope as a critical aspect of Christian faith which has too often been relegated to obscurity or simply neglected. He ends with a ringing endorsement of "hope" as a source of strength for believers.
There are two meanings in the word “unique.”† 1. To be different from all others. 2. That which distinguishes a person from a thing (that is, the ontological meaning). Many statements in Christian history can be misunderstood if one misses the paradox in the meanings of this word.
Both overt and covert acts of anti-Semitism have soiled the pages of history with unforgettable amounts of both blood and shame which stand forever on the Christian church’s record. When Christianity severed itself from Judaism the Christian faith itself became distorted.
God sends suffering as part of the process of our redemption from spiritual and moral imperfection, and it is particularly through suffering that human souls are purified and made perfect.
No longer can we speak of God in isolation. The divine life is also our life. As soon as we free ourselves from thinking of two levels of Trinity, one inner and the other outer, then we can see again that there is but one life of the triune God, and that life includes God’s relation to us
No one, not even God, can act in this world without bringing unintentional suffering to others. Our innocent good fortune can be the cause of someone elseís grievous disappointments. If God who wills to be involved has created a world in which not even he can act in perfect blamelessness, how can God avoid the accusation of guilt -- ultimate, primordial culpability for all human suffering?
Can the liberal church provide an answer to the basic human needs?† If liberal Christianity merely accommodates itself to contemporary culture, it will cease being a religion.
Faith, the author asserts, comes through hearing the testimony of the church--and is not dependent on accurate knowledge of the historical Jesus.
(ENTIRE BOOK) The honest Christian must admit that the God he worships exists only in the past -- or he must bet upon the gospel, or "good news," of the God who willed his own death to enter more completely into the world of his creation. And the honest atheist, who lives forlornly bereft of faith, will want to understand this revolutionary and definitive statement about a Christ who is totally present and alive in our midst today, embodied now in every human face.
Protestant theology has largely stood aside from peoples who are outcast, downtrodden, humiliated. It has served the rich, the successful, the property owners. So people who could not afford an enterprise called theology see it as "white theology" standing against them.
Our tendency to seek the holy directly, apart from any mask or ambiguity -- through what Luther criticized as a theology of glory. In other words, we want to possess the sacred without owning the ordinary.
This article begins a two-part series. (See Heim, "A Trinitarian View of Religious Pluralism"). Is there one way or many ways to salvation? The dogmatic pluralist believes that the particularities of all religions are insignificant. The dogmatic exclusivist believes that the particularities of all religions but one are insignificant. There are good reasons to think that both these positions are mistaken.
Lovin enters into the ongoing discussion of what theological education should be and how "practical theology" is to be understood and included. The author works from the premise that all theology must be practical theology in that it must enable individual faith to be effectively connected to social context. Practical theology's task is to inform the theological dialogue about the complexity of communicating the gospel and the resources available to help.
We should rejoice that the Easter event is more true than any of our explanations. Am I more loved by Christ because I become increasingly skeptical of scientism and find myself more deeply appreciative of Plato the older I get? Perhaps the real Christian believing is being done by those modernists whose naturalistic prejudices make faith an enormous intellectual struggle.
Many theologians of the past 15 years have seduced theology into well-meaning but self-serving purposes. We must reaffirm the critical task of theology and the importance of reason in clarifying issues and making plain the alternatives for belief.
Many times in the history of divine and human affairs, Holy Folly has been the cause of deliverance and salvation. A sudden paradoxical turn is frequently the Holy Spirit's preferred way of liberating God's people from spiritual and political impasses alike.
(ENTIRE BOOK) An inquiry into what is distinctive in Christianity and into its claim to finality.
Our conceptualizations of Jesus and God, and the liturgical forms with which we celebrate their presence within out community of faith, are the creative products of individuals who have wrestled with their own faith.
How can theologians -- members of a privileged elite -- be the interpreters of a Message which so ringingly challenges all established power and all elites? The answer lies in their recognizing for whom they are doing their theology. The coming of the Kingdom of God through the poor and the disinherited, both inside and outside the church, must provide the theologian's frame of reference. This means that human life in society constitutes the absolute value, and that all religious institutions, all dogmas, all the sacraments and all ecclesiastical authorities have only a relative, that is, a functional value.
Certain deep cultural values have eroded. Unless this problem is addressed, religious talk will turn into banalities.
The author identifies a crisis in christology, stemming from religious pluralism and the quest for the historical Jesus. He suggests that christology properly begins with the experience of the believer, not with dogmatic formulae.
Creeds require us to think about what we believe and what is believed. This collection covers 20 centuries worldwide showing the churchís enduring ability to continue confessing faithfully through crises much greater than our own.
Christians err when they give the impression that the only truly important thing about Jesusí life is its end. At the same time, modern attempts to construct a view of Jesus that omits any emphasis on the death, focusing instead on a message or practice Jesus taught without reference to his own fate -- which are implausible as history and often lack distinctive Christian character.