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Liberal Christianity (view source)
Revision as of 19:00, December 26, 2008
, 19:00, December 26, 2008++section on Origins of liberal Christianity
In terms of economics, liberal Christianity grossly oversimplifies New Testament [[eschatology]] towards the [[Kingdom of God]] into the liberal "law of progress." History does indeed show a growing maturity in technology, thought, and social relations, but there is nothing within the academy's forces of history or its figures of history to suggest that good triumphs over evil. [[Bomb|Bombs]], [[NAFTA]], and [[feminism]] are indeed evidence of the [[liberal]] law of progress, but in so far as these things are merely the will of man, their development involves [[sin]], i.e. evil triumphing over good.<ref> ''Basic idea for this paragraph is from'' April 26, 1939 ''The Christian Century'', Reinhold Niebuhr, "Ten Years That Shook My World", pages 542-546 </ref> A quote from the [[liberal]] Christian scholar Edgar S. Brightman provides an example of this sort of thinking: "I believe in God because I believe that history represents a steady, moral progress." This was turned around by the [[neo-orthodoxy|neo-orthodox]] scholar Langdon Gilkey when he stated "I believe in God because to me history precisely does not represent such a progress."<ref> [http://www.washingtonpost.com/wp-dyn/articles/A3049-2004Nov21.html Washingtonpost Obit of Langdon Gilkey] </ref>
In terms of economics, liberal Christianity grossly oversimplifies New Testament [[eschatology]] towards the [[Kingdom of God]] into the liberal "law of progress." History does indeed show a growing maturity in technology, thought, and social relations, but there is nothing within the academy's forces of history or its figures of history to suggest that good triumphs over evil. [[Bomb|Bombs]], [[NAFTA]], and [[feminism]] are indeed evidence of the [[liberal]] law of progress, but in so far as these things are merely the will of man, their development involves [[sin]], i.e. evil triumphing over good.<ref> ''Basic idea for this paragraph is from'' April 26, 1939 ''The Christian Century'', Reinhold Niebuhr, "Ten Years That Shook My World", pages 542-546 </ref> A quote from the [[liberal]] Christian scholar Edgar S. Brightman provides an example of this sort of thinking: "I believe in God because I believe that history represents a steady, moral progress." This was turned around by the [[neo-orthodoxy|neo-orthodox]] scholar Langdon Gilkey when he stated "I believe in God because to me history precisely does not represent such a progress."<ref> [http://www.washingtonpost.com/wp-dyn/articles/A3049-2004Nov21.html Washingtonpost Obit of Langdon Gilkey] </ref>
Also, liberal Christian economic theories tend to place undue emphasis on selected portions of Scripture, such as [[the parable of the sheep and the goats]] and other passages on [[charity]], while ignoring other Scripture passages that do not support economic liberalism.
Also, liberal Christian economic theories tend to place undue emphasis on selected portions of Scripture, such as [[the parable of the sheep and the goats]] and other passages on [[charity]], while ignoring other Scripture passages that do not support economic liberalism.
===Origins of liberal Christianity===
Liberal Christian theology is the result of those who employ the ideas of these three 19th century theologians: [[Friedrich Schleiermacher]], [[Albrecht Ritschl]], and [[Hegel]]. Their work was a response to 19th century scientific interpretations that seemed to question the validity of many basic Christian doctrines: [[Doctrine of Creation|doctrine of creation]], [[Incarnation|doctrine of Incarnation]], [[eternal life|doctrine of eternal life]], etc. Schleiermacher sought to re-establish the authority on Christian religious experience rather than on scientific knowledge. Ritschl rejected Schleirmacher's idea and tried to re-establish authority of Christian doctrines using [[Kant]]'s idea moral experience and in the fulfillment of the [[Kingdom of God]]. Hegel simply tried to re-establish the authority of Christian doctrines by basing Christian faith on rational and philosophical inquiry.<ref> ''Naming the Whirlwind: The Renewal of God-Language'', [[Langdon Gilkey]], Bobbs-Merrill Company, 1969, 73, 74, and 75 </ref>
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