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The Christianity I knew had nothing to do with todays moral judging from the religious right.

We began with determining what we aren’t. We are not fundamentals, we are not exclusive, we are not dogmatic, we are not bible thumpers, we are not ignorant, we are not brainwashed, we are not afraid, we are not haters, we are not closed minded. Slowly, we are letting go of the comparison and becoming, birthing, and re-birthing who we are separate from that negative association. We are compassionate, we are inclusive, we are educated, we are open, we are searchers, we are peaceful, we are earth friendly, we are social justice supporters, we are Jesus’ students, we are walkers…but NOT, at least not yet, talkers.

In my last column, I told briefly my story of being a progressive Christian by first describing why I am a Christian and why I continue to choose to be a Christian. The thing that has been my saving grace, that which has kept me from abandoning my faith, is that I have chosen to identify myself as a progressive Christian.

Since the fall of Secularization Theory, which claimed that belief in God would slowly recede in the face of science and technology, we still must ask: Is there a future for formal, organized, institutionalized religion as we presently recognize it in rapidly globalizing, postindustrial and postmodern world? Here's what religion will have to do for humans to survive and flourish.

Without an omnipotent God, and without a clear vision of an afterlife, what do I, as a progressive Christian, have for support when death draws near? The answer is simple: I find support in the same realities that have sustained me through life.

This is the book that progressives and liberals have been waiting for – a deeply researched history of Christianity that sheds new light on the under-reported personalities and movements of the faith. In the same spirit as Howard Zinn’s groundbreaking work The People’s History of the United States, Diana Butler Bass reveals the under-reported movements, personalities, and spiritual practices that continue to inform and ignite contemporary Christian worship, activism, and social justice reforms in the name of Jesus. The book will offer up a much-needed “other side of the story” for progressive Christians, drawing from examples of alternative practices in every period of Christian history

Beyond miles and miles of Sonoran and Chihuahuan desertCriss-crossing the Southwest and Northern Mexico,Where local folks know how to stand "tall in the saddle" as they sayAcross a landscape that seems to go nigh on to foreverEven beyond the Boundlessness of you, O' God,Here imaginations may touch the beauty of all creationAnd horizons meet the very edge of eternity.

Phoenix Affirmations full version from CrossWalk America

A provocative argument for a mystical, rather than historical, understanding of Jesus, leading to a radical rebirth of Christianity in our time.

I used to be a pastor. More than that, I was a pastor at Mariners Church in Irvine, California-a bona fide mega church with a 25-acre property and a $7.8 million dollar budget. For years, I played by the rules and tried hard not to think too much about the lingering questions in my soul. Doubt, after all, was dangerous. Who knew where it might lead?

Two weeks ago I experienced a change I could not have imagined any time in the past. I attended the Earl Lectures at Pacific School of Religion. I have been doing this for over twenty-five years. The lectures were established in 1901 to bring prominent religious leaders to Berkeley's university community. These lectures have featured such internationally known figures as Theodore Roosevelt, Elie Wiesel, Howard Thurman, Maya Angelou, Paul Tillich, Walter Brueggemann, and Alice Walker.

Je­sus says to them: “You of little faith, why are you talking about having no bread? Do you still not perceive?” He appears to be irritated because the disciples fail to understand that he is speaking in metaphors and not referring to the fact that they forgot bring any bread to eat on another boat trip. People of little faith need constant reminding that they are not to take religious teaching literally but to look for the symbolic meaning, but they can learn.

Jesus proclaimed an astonishing Gospel! But, isn't it strange that his harshest criticisms were directed at those within the religious community? He said, "Woe to you, scribes and Pharisees, hypocrites, because you shut up the kingdom of heaven from men, for you do not enter in yourselves, nor do you allow those who are entering to go in" (Matt. 23:13).

This curriculum edition DVD program may be used for online study via a computer DVD drive and screen sharing.

I understand Progressive Christianity is for individuals who find Jesus intriguing but suspicious of institutional church. Like minimalist interior decorating that remove tchotchkes within a space, the Progressive Christian movement strips out the tchotchkes of church and tradition. The tchotchkes of ideas and practices out of date or uphold orthodoxy and exclusion. I offer to my congregation of about 120 people a 4 week plunge into the American Eight Points material honed by Fred Plumer and others.  I manage to engage those who would never sign up for Bible study in a church! This article explains the outline I use, bearing in mind several factors.

Using her expertise and experience as an educator, yoga and meditation practitioner, and 30 years of working with children, Dermond brought so many new and profound tools to the table that I at once felt compelled to adopt within my own life. While giving practical steps on how to integrate her theories into daily life, with each section Dermond gently reminds readers of the most direct and meaningful way to build on inherent qualities that children have like openheartedness and trust- by starting with ourselves. It may sound simple, but how many of us who work or live with children really feel calm and compassionate most of the time? And how can we possibly expect our children to behave in or feel such a way that we rarely do?

The Christian right’s pundits present this set of abstract concepts – moral “values” sanctity of life, and Christianity – as their core values. Over and over again they have successfully framed complex issues as oppositions between these core values and their opponent’s position. This has worked partly because, instead of engaging in an analysis of these concepts, they equate them with a set of public policies that are assumed to meet the conditions that define them. Thus it would appear that if you do not support their policies, you cannot support moral values, the sanctity of life, or Christianity. A closer examination of the fallacious reasoning underpinning each of the Christian right’s core myths will follow.