Theological Worlds
Part 7, The Theological Worlds of Progressive Christianity
Having described the theological worlds of evangelicalism, let me turn to the theological worlds of progressive Christianity.
By "progressive Christianity" I am gathering mainline Protestants with progressive evangelicals and ex-evangelicals. The label "progressive" here is pointing to a more liberal political orientation. By progressive Christianity I mean Christians who tend to vote for Democrats out of social justice concerns.
Given those social justice concerns, a primary obsessio of progressive Christianity is Injustice. Two other obsessios are Suffering and Ecological Grief.
Basically, where the obsessios of evangelicalism are largely focused upon the self--Guilt, Belonging, and Self-Alienation--the obsessios of progressive Christianity tend to be focused upon the pain and suffering of the world. Injustice. Oppression. Social marginalization. Victimization. Dehumanization. Famine. Food scarcity. Poverty. Destitution. Violence. War. Environmental devastation. Climate Change. Animal suffering.
Related to these concerns, the experience of epiphania involves the pursuit of justice, the alleviation of suffering, inclusion of the marginalized, and creation care. The focus shifts from away from human guilt toward a non-judgmental, unconditional declaration of God's love and care. Social inclusion and welcome are paramount, leading these churches toward more progressive views regarding gender and sexuality.
Also, visions of penal substitutionary atonement are replaced with moral influence perspectives. Christ doesn't die to satisfy the wrath of God but shows us how to love and live a human life. As an example of this, the Presbyterian Church (U.S.A.) wanted to add the song "In Christ Alone" to their hymnal Glory to God. They asked the authors of the hymn if they could change the original lyric “Till on that cross as Jesus died / the wrath of God was satisfied” to “Till on that cross as Jesus died / the love of God was magnified.” This change was rejected, but it illustrates the point. The two lyrics, original and proposed change, come from different theological worlds. This is only one example. A perusal of mainline hymnals will reveal many others.
On the progressive evangelical side, consider the prayerbook created by Shane Claiborne and Jonathan Wilson-Hartgrove Common Prayer: A Liturgy for Ordinary Radicals. Common Prayer, as a daily prayer book like the Book of Common Prayer from the Anglican tradition, reflects the outward-facing obsessios of Injustice, Suffering, and Ecological Grief. Here are liturgies and prayers to form you into an "ordinary radical," an activistic Christian seeking political and environmental justice and change.
Stepping back, we can see why evangelical and progressive Christians experience mutual incomprehension when they encounter each other. They come from very different theological worlds.
This comment concerns the different theological worlds mentioned at the end of the post.
When God wanted to divide the people as they were building the tower of Babel, he confused the language. We have so many theological worlds because our language has been confused.
As you recall in Genesis 2, God brought the animals to Adam to be named. Words are meant to represent entities. When teaching language to a child, you show her a cup and say "cup." You associate the word with the object. When you used a word you had in your mind the thing the word represented.
We have lost the concept of words representing entities. To us, words can have multiple definitions, and even grow new meanings. Our language has been confused, and we are divided.
The Old Testament writings spoke of a New Covenant using words that referred to things in the kingdom of heaven. Those words represented things. The problem was that no one had seen the kingdom of heaven, nor could anyone fathom the things that made up the kingdom of heaven. We were forced to concoct definitions that fit the context of what we interpreted the scriptures to mean, even though we had no way to comprehend their meaning. The mysteries of the kingdom of heaven had been kept secret for ages and generations - the best kept secret of all time.
Being comfortable with words having multiple meanings, and unable to conceive of a singular definition being able to fit all contexts where a word is found in scriptural discourse, we are forced to assign multiple definitions. The result is that we have lost the concept of words representing things.
How to recover? Seek ye first the kingdom of God. Walk through it, get to see how everything works. Jesus spoke in parables - "the kingdom of heaven is like." Once you are familiar with how everything works in the kingdom, you can take your theological vocabulary and begin assigning words to the things you see. You would be surprised how the words, each representing a singular thing, flow together into a comprehensive understanding of the scriptures. And, if you hadn't guessed, what you will see is much different from what you have been taught.
This all sounds theoretical, but it is not. I have seen the kingdom of heaven, and I can show you what all the theological terms represent. For example, when you walk into the kingdom of heaven, the first thing you will see is grace. I can give you a two-word definition of grace, but unless you see it in the kingdom, you will not know what it represents.
Without a common language, we will continue to talk past one another. May God unite us.
Title: The Heart of Change
Yvon Roustan ©
In the shadows where injustice breeds,
Voices rise like urgent seeds,
Seeking light in weary lands,
Where hope is sewn by gentle hands.
Echoes of a fractured dream,
The cries of hearts that softly beam.
With every tear and whispered prayer,
A call for justice fills the air.
Not guilt that haunts, nor shame that binds,
But love that heals and gently finds,
The outcast, lost, and broken still,
Together striving for the hill.
From famine's reach to war's cruel hand,
Compassion weaves a better strand.
With every act, a hand extended,
A promise made, a force defended.
The earth weeps for her children’s plight,
In every storm and fading light.
Creation calls for those who care,
To cradle greens in faithful prayer.
In the grace of love’s embrace,
We find our truth, our sacred place.
No idols of old to chain the heart,
But paths of justice to impart.
So let us turn from scorn and blame,
Embrace our neighbors, heed their name.
For in this fight for every soul,
Our spirits soar, and we are whole.
*************^******************
Explanation:
The poem "The Heart of Change" explores the transformative journey of progressive Christianity, reflecting its deep concerns for social justice, love, and ecological care.
In the first stanza, the poem introduces the theme of injustice, describing a landscape filled with shadows that would signify oppression and suffering. The metaphor of "urgent seeds" implies that within these dark places, there exists the potential for growth and change, igniting hope that will flourish through collective effort.
The second stanza emphasizes the emotional weight of suffering, highlighting the voices of those who have been silenced or marginalized. Terms like “fractured dream” and “whispered prayer” create imagery of a collective yearning for justice, suggesting that the quest for social equity begins with acknowledgment of pain and a desire to heal.
In the third stanza, the focus shifts from personal feelings of guilt and shame to a redemptive love that seeks to uplift and mend. This transition signifies a departure from individual worries to a broader, more inclusive understanding of community, where the "outcast" is integral to the common struggle for justice and affection.
The fourth stanza confronts global issues, such as famine and war, showing how compassion acts as a unifying force in the face of adversity. By describing compassion as a "better strand," the poem conveys that these acts of kindness are interconnected, becoming a defense against the pervasive injustices present in society.
In the fifth stanza, the poem addresses ecological concerns, personifying the earth as a mother figure distressed by the plight of her “children.” This imagery not only highlights the urgency of environmental preservation but also calls attention to the interdependence of humanity and nature, evoking a shared responsibility for creation care.
The sixth stanza offers a hopeful vision where love transforms lives, asserting that true belief lies in active compassion rather than blind adherence to traditional dogmas. This focus on love creates a sense of spiritual freedom that’s necessary for genuine interpersonal relationships, moving away from guilt-laden doctrines.
The final stanza culminates with a call to action, urging readers to reject divisiveness and embrace togetherness. It reinforces the idea that true completeness and spiritual fulfillment arise from solidarity and advocacy for every member of society, thus emphasizing that through unyielding commitment to justice and inclusion, the human spirit can thrive and become whole.