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Most Christians, however, have a different take on the monistic approach, and believe that a divine presence inheres in all that is. God is. And God is everywhere, although hidden except to the eyes of faith. As progressive Christians, this is where we must take our stand. The sacred and the secular co-inhere. The one is in the other. With this as our basis, the questions now become: what language do we use? to whom are we speaking? do we speak directly of God? Let’s assume that we are at a ceremony of some sort, perhaps a wedding, a Thanksgiving dinner, a Christmas day gathering, a funeral. Let us also suppose that the crowd is mixed: some Christians, some Jews, some secularists. Is there a language that not only will not alienate anyone but will also communicate to them the depth of the moment? I believe there is.

I was wondering however, what the separation between Progressive Christianity and the Ba’hai faith is, if any. I have only just finished reading the study guide, and though I don’t agree with all of the tenants set forth, it is a very interesting concept. It just seems very similar to the Ba’hai faith, and how different it is even from the standpoint of a Liberal Lutheran denomination.

We are children of the Cosmos,

We are subject to its laws,

From your website I have had many of my questions answered. I am a member of a relatively progressive Lutheran Church, but have more of a Methodist or Wesleyan concept of Grace. I could not find any ideologies on Grace or even Faith in your website or other sources on Progressive Christianity. Personally my faith is based on continuing my quest of “the Truth” or “the Logos” and I believe that salvation is by Faith, but it must be followed by a Discipleship much like that of Bonhoeffer. I could likewise not find a position on the Trinity, something that I feel is necessary in an absolute monotheism. Finally, the idea of a soul, immortal or not, was not revealed in your doctrine as I in my brief and incomplete review of Progressive Christianity. Thank you for any enlightenment or source of clarification.

If Heaven is more than simply a place,
If pictures of God evolve evermore,
If love is affirmed as life’s highest grace
The mystery remains, the sacred expands
To gift compassion’s transforming embrace.

When masks of God both age and die,
With intervening deities,
As doctrines lose their rigid hold
And freedoms grow like forest trees

Leave behind illusion’s ways
Culture plants within the mind,
Clothed in vestments of the faith
Masking truths we need to find,

Introduction In my faith journey, I have struggled with the concept of the Trinity. Like many other followers of Jesus I suspect, I have lived for many years with questions, even misgivings, about this doctrine. The orthodox …

Drawing from theology, science and his own faith journey-from his call to ministry, through his much-publicized heresy trial, to decades of public speaking, teaching and writing, Geering retraces key developments in the Western understanding of God. He imagines a new spirituality, one that blends a relationship to the natural world with a celebration of the rich inheritance of human culture.

An awakening is beginning,
The half living now arise.
All those scales which they accepted
Are now falling from their eyes.

Many people believe in angels, but few can define these enigmatic spirits. Now visionary theologian Matthew Fox and acclaimed biologist Rupert Sheldrake—pioneers in modern religious thinking and scientific theory—launch a groundbreaking exploration into the ancient concept of the angel and restore dignity, meaning, and joy to our time-honored belief in these heavenly beings.

God wake us from illusion, rouse us from our dream,
Free us from believing that things are as they seem.
Though everything seems solid which we can see or clutch
The quantum space within them is something we can’t touch.

I have often said so-called “progressive Christianity” is a notion forever in search of its own elusive definition; and that’s as good a way of explaining it as we may be able to find. We live in a post-modern world that considers the age of Enlightenment to be a post-facto reality. As such, “progressive” thinking in an age of Reason has pushed the boundaries of nearly every facet of life, except one: those ‘traditional’ or ‘orthodox’ beliefs, based on certain creeds, doctrines and dogma that still dominate what it presumably means to be “Christian.” It hardly needs to be said that it is also why so many one-time believers have outgrown their one-time faith. Calling them merely “lapsed” is misleading. So much has elapsed in the world we have all come to know and take for granted, that the once-dominant Church — — despite all its denominational varieties — has fast become a post-modern relic. Yet any critical examination of how Christian scriptures developed and how the history of the tradition evolved will quickly demonstrate how it has always been in a constant state of flux. Or, if you like, “progression.” It was only when it stopped and got stuck that we traded in the tent for a temple, and snuffed the life out of a movement that is progressive by its very nature. What then would constitute an honest statement of belief for at least this “progressive Christian?”

I feel the holy at work
standing by myself
in the sanctuary of the Good Shepherd

The Greek word for “faith” in the New Testament is pistis, which occurs 243 times. As a noun, pistis is used as a technical term for “forensic evidence.” In other words, faith is not blind; we must investigate to establish the facts. I agree with retired Episcopal bishop, John Shelby Spong, who writes, “My problem has never been my faith. It has always been the literal way that human beings have chosen to articulate that faith.” To many Christians, faith means believing highly suspect claims, which is a problem for me. Thinking isn’t a sin. God created our minds and I’m certain that we were intended to use them.

The theories of evolution and the Big Bang are real and God is not “a magician with a magic wand”, Pope Francis has declared.

Chuck Queen explores the following themes from a distinctly progressive Christian viewpoint: Scripture, faith, Christianity, salvation, discipleship, and the Beatitudes. Each chapter consists of seven reflections; each reflection is followed by questions that probe deeper into the topic and facilitate group discussion.

An extremely small percentage of the world’s Muslim population recognizes ISIS as having any sort of authority over their lives. In other words, being Muslim does not equate with ISIS affiliation. We need to stop acting as if the two are interchangeable and start acting out of love, rather than from hate or fear. Jesus said, “Your love for one another will prove to the world that you are my disciples” (John 13:35). If there is no love, there is no Christianity. Period. There is just an empty label that leaves the world seeing us in ways that will make you cringe.