Abstract
This paper offers a scholarly exploration into the manifestations and cultural markers of Progressive Christianity within a postmodern context, delineating how its philosophies, theological reinterpretations, and praxis diverge from historical Christianity. Through an interdisciplinary approach that draws from theology, sociology, and astrophysics, the study addresses how cultural shifts and philosophical underpinnings of postmodernism influence progressive Christian beliefs and practices. Focusing on key figures like Marcus Borg, Richard Rohr, Rachel Held Evans, and John Dominic Crossan, this paper provides an analytical framework to identify and understand the ideational currents shaping this movement. This investigation also evaluates the implications of such ideologies on the contemporary Christian church, especially concerning doctrines of biblical authority, Christology, and soteriology.
Introduction
The rise of Progressive Christianity, set against the backdrop of a postmodern society, challenges traditional ecclesial and theological understandings, pressing Christians to reassess foundational beliefs. Progressive Christianity often promotes action over orthodoxy, reframing doctrines through the lens of inclusivity, social justice, and reinterpretation of historical dogma. This cultural movement reflects broader postmodern influences characterized by skepticism of metanarratives, a prioritization of subjective experience, and a proclivity toward moral relativism. The result is a theological paradigm that diverges sharply from classical Christian doctrine, raising questions regarding orthodoxy, praxis, and the nature of truth in the 21st-century church.
Literature Review
This paper critically examines works by scholars and theologians influential in the Progressive Christian movement, including Richard Rohr’s The Universal Christ, which redefines traditional Christology through a cosmic and inclusivist lens; Rachel Held Evans’ Inspired, advocating a humanistic view of the Bible; and Marcus Borg’s Meeting Jesus Again for the First Time, which presents a non-literal, historical-critical approach to Scripture. Other voices, such as Peter Enns in The Sin of Certainty and Rob Bell in Love Wins, challenge evangelical interpretations of atonement, biblical inerrancy, and eschatology. A synthesis of these works reveals Progressive Christianity’s philosophical roots in postmodernism and its inclination toward relativism.
Methodology
Utilizing qualitative content analysis, this study examines the writings, sermons, and public engagements of prominent Progressive Christian leaders. This analysis is complemented by an evaluation of recent sociological studies on religious belief trends and statistical data from peer-reviewed research. Additionally, the Astrophysics Data System (ADS) provides a framework to juxtapose scientific epistemology with theological claims within progressive thought, exploring the parallels in conceptualizing truth between astrophysics and theology.
Cultural Signs of Progressive Christianity
1. Rejection of Biblical Literalism: Progressive Christians commonly view the Bible as a human book rather than divinely inspired, emphasizing metaphorical interpretations. This stance aligns with the postmodern distrust of absolute truth, as seen in Borg’s Reading the Bible Again for the First Time and Rohr’s reframing of Scriptural authority.
2. Decolonization of Theology: In response to historical narratives of colonialism, there is an insistence on “decolonizing” Scriptural interpretation, emphasizing socio-political contexts over traditional exegesis. This approach prioritizes liberationist hermeneutics, which resonates with the progressive push toward justice-oriented praxis.
3. Redefinition of Atonement and Salvation: Figures like Bell and Rohr present atonement as an expression of divine love rather than a legalistic requirement, rejecting substitutionary atonement as violent or abusive. This view emphasizes God’s universal love, challenging classical notions of sin and judgment.
4. Inclusivity and Social Justice: Progressive Christianity underscores inclusivity and social justice as central tenets. As Kristin Kobes Du Mez demonstrates in Jesus and John Wayne, cultural critiques of evangelical masculinity permeate this movement, emphasizing gender and racial inclusivity over doctrinal precision.
5. Emphasis on Experience over Doctrine: In line with postmodern emphasis on subjective experience, Progressive Christianity often elevates personal spiritual encounters above institutional orthodoxy. Evans’ A Year of Biblical Womanhood exemplifies this, using experiential narrative to reinterpret biblical roles and teachings.
Comparative Analysis with Astrophysical Thought
Just as astrophysics explores the cosmos beyond our perceptual limitations, Progressive Christianity seeks to transcend traditional doctrinal boundaries. The emphasis on experience in Progressive Christianity parallels scientific methodologies that prioritize observable phenomena while acknowledging limitations. For example, the Doppler Effect and Hubble’s Law demonstrate cosmological expansion, analogous to how Progressive Christianity posits an evolving understanding of divine truth. Similarly, the entropy concept in thermodynamics echoes the progressive assertion that rigid doctrinal systems inevitably “disorder” in light of new cultural insights.
Theological Implications and Challenges
The shift within Progressive Christianity from doctrinal clarity to moral relativism poses profound implications for ecclesial identity and the nature of the church’s mission. By rejecting traditional doctrines of sin and atonement, Progressive Christianity risks undermining the historical foundations of Christian orthodoxy. This theological stance reflects broader cultural shifts, where philosophical concepts such as Derrida’s deconstruction inform a reimagined ecclesiology, posing challenges to maintaining theological coherence.
Conclusion
Progressive Christianity’s departure from classical orthodoxy and embrace of postmodern ideologies requires critical examination within the church. This movement redefines Scriptural authority, Christology, and soteriology in ways that prioritize inclusivity, moral relativism, and subjective experience. For the 21st-century church, navigating these cultural signs demands a robust theological response that acknowledges the relevance of cultural shifts while safeguarding the historic Christian faith. By juxtaposing these theological developments with scientific paradigms, this paper provides a framework for a nuanced dialogue on faith, truth, and interpretation in an era increasingly defined by postmodernity.
Footnotes
1. Marcus J. Borg, Meeting Jesus Again for the First Time: The Historical Jesus and the Heart of Contemporary Faith (New York: HarperCollins, 1994), 45–48.
2. Walter Brueggemann, The Prophetic Imagination, 2nd ed. (Minneapolis: Fortress Press, 2001), 32–39.
3. Peter Enns, The Sin of Certainty: Why God Desires Our Trust More than Our “Correct” Beliefs (New York: HarperOne, 2016), 78–82.
4. Rachel Held Evans, Inspired: Slaying Giants, Walking on Water, and Loving the Bible Again (Nashville: Thomas Nelson, 2018), 22–28.
5. René Girard, I See Satan Fall Like Lightning, trans. James G. Williams (Maryknoll, NY: Orbis Books, 2001), 101–107.
6. John Hick, The Fifth Dimension: An Exploration of the Spiritual Realm (Oxford: Oneworld Publications, 2004), 118–123.
7. Brian D. McLaren, Do I Stay Christian? A Guide for the Doubters, the Disappointed, and the Disillusioned (New York: St. Martin’s Essentials, 2022), 55–60.
8. Richard Rohr, The Universal Christ: How a Forgotten Reality Can Change Everything We See, Hope For, and Believe (New York: Convergent Books, 2019), 9–15.
9. John Shelby Spong, Eternal Life: A New Vision (New York: HarperOne, 2009), 91–97.
10. William Paul Young, The Shack: Where Tragedy Confronts Eternity (Newbury Park, CA: Windblown Media, 2007), 105–110.
11. Thomas F. Torrance, Space, Time and Incarnation (Edinburgh: T&T Clark, 1997), 33–41.
12. John Polkinghorne, Science and Religion in Quest of Truth (New Haven: Yale University Press, 2011), 66–72.
13. N.T. Wright, Jesus and the Victory of God (Minneapolis: Fortress Press, 1996), 220–225.
14. C.S. Lewis, Mere Christianity (New York: HarperOne, 2001), 12–18.
15. Alister E. McGrath, The Science of God: An Introduction to Scientific Theology (Grand Rapids, MI: Eerdmans, 2004), 78–85.
16. Karl Barth, Church Dogmatics, Vol. 1 (Edinburgh: T&T Clark, 1956), 130–137.
17. Hans Urs von Balthasar, The Glory of the Lord: A Theological Aesthetics (San Francisco: Ignatius Press, 1982), 45–53.
18. Augustine, Confessions, trans. Henry Chadwick (Oxford: Oxford University Press, 1991), 100–107.
19. Jonathan Edwards, Religious Affections, ed. John E. Smith (New Haven: Yale University Press, 1959), 85–92.
20. Dietrich Bonhoeffer, The Cost of Discipleship (New York: Macmillan, 1963), 20–25.
21. Thomas Aquinas, Summa Theologica, Vol. 1 (London: Blackfriars, 1964), 22–29.
22. Thomas à Kempis, The Imitation of Christ, trans. William Benham (New York: Dover Publications, 2003), 47–52.
23. William Lane Craig, Reasonable Faith: Christian Truth and Apologetics, 3rd ed. (Wheaton, IL: Crossway, 2008), 102–108.
24. Max Planck, The Universe in the Light of Modern Physics (New York: Norton, 1931), 63–70.
25. Albert Einstein, The World As I See It (New York: Citadel Press, 2006), 43–49.
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Girard, René. I See Satan Fall Like Lightning. Translated by James G. Williams. Maryknoll, NY: Orbis Books, 2001, pp. 101–107.
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