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For the millions of people who identify as liberal Christians. In McLennan's bold call to reclaim ownership of Christianity, he advocates a sense of religion based not on doctrinal readings of scripture but on the humanity behind Christ's teachings. He addresses such topics as intelligent design, abortion, same sex marriage, war. torture and much, much more. As he says in the Preface, "We liberal Christians know in our hearts that there is much more to life than seems to meet the rational eye of atheists; yet we find it hard to support supernatural claims about religion that fly in the face of scientific evidence."
The highly respected Unitarian minister and voice of the liberal spirit demonstrates how the roots of liberalism and the roots of America are the same. The son of U.S. senator Frank Church defends liberalism by revealing the liberal and spiritual principles of Thomas Jefferson, George Washington, and others.
Too often, those on the outside see the church as an example of judgment and exclusion—even hate. Is this a fault of nonbelievers, or could it be a failure of Christians to show compassion and empathy for all God’s children—to be the hands and feet of Jesus? When the church focuses exclusively on saving the lost from hell, without demanding a total submission and transformation to selflessness from selfishness, it does a disservice to God’s kingdom on earth. Faith in and a saving knowledge of Jesus Christ is not the finish line. It is the start of a lifelong struggle to humble ourselves as Jesus did. If we would make meeting others’ needs our primary desire, the world might sit up and pay closer attention and maybe even be transformed.
New York Times bestseller God's Politics struck a chord with Americans disenchanted with how the Right had co-opted all talk about integrating religious values into our politics, and with the Left, who were mute on the subject. Jim Wallis argues that America's separation of church and state does not require banishing moral and religious values from the public square. God's Politics offers a vision for how to convert spiritual values into real social change and has started a grassroots movement to hold our political leaders accountable by incorporating our deepest convictions about war, poverty, racism, abortion, capital punishment, and other moral issues into our nation's public life. Who can change the political wind? Only we can.
One of our most important political theorists pulls the philosophical rug out from under modern liberalism, then tries to place it on a more secure footing. We think of modern liberalism as the novel product of a world reinvented on a secular basis after 1945. In The Theology of Liberalism, one of the country’s most important political theorists argues that we could hardly be more wrong. Eric Nelson contends that the tradition of liberal political philosophy founded by John Rawls is, however unwittingly, the product of ancient theological debates about justice and evil. Once we understand this, he suggests, we can recognize the deep incoherence of various forms of liberal political philosophy that have emerged in Rawls’s wake. Nelson starts by noting that today’s liberal political philosophers treat the unequal distribution of social and natural advantages as morally arbitrary. This arbitrariness, they claim, diminishes our moral responsibility for our actions. Some even argue that we are not morally responsible when our own choices and efforts produce inequalities. In defending such views, Nelson writes, modern liberals have implicitly taken up positions in an age-old debate about whether the nature of the created world is consistent with the justice of God. Strikingly, their commitments diverge sharply from those of their proto-liberal predecessors, who rejected the notion of moral arbitrariness in favor of what was called Pelagianism—the view that beings created and judged by a just God must be capable of freedom and merit. Nelson reconstructs this earlier “liberal” position and shows that Rawls’s philosophy derived from his self-conscious repudiation of Pelagianism. In closing, Nelson sketches a way out of the argumentative maze for liberals who wish to emerge with commitments to freedom and equality intact.
The Liberal Soul offers something lacking in LDS culture. That is the presentation of a different way for Latter-day Saints to examine the question of how to be faithful disciples of Christ and good citizens. It shows public policy decision-making regarding government role as the manifestation of the "liberal soul" rather than as the libertarianism advocated by past Mormon speakers and writers such as Ezra Taft Benson, Cleon Skousen, or Vern Andersen. It also takes a different approach from the less radical but still traditional economic conservative attitudes of well-known politicians such as Orrin Hatch or Mitt Romney. Davis suggests that a Latter-day Saint can approach economic policy, war, the environment, and social issues with the perspective that society is basically good and not evil, tolerance and forbearance are desirable qualities instead of bad ones, and that government can and does play a positive role as a vehicle of society in improving the lives of citizens. He describes how Latter-day Saints can apply the Gospel of Jesus Christ to our roles at each of these three levels-individual, group, and society-rather than assuming the societal level violates the principles of the Gospel. The result is that Latter-day Saints can help bring about a Zion society-one where all benefit, the most vulnerable are aided and not ignored, inclusion is the rule and not the exception, and suspicion and fear are replaced by love and acceptance.
Residing at the intersection of constructive theology and critical social theory, this book provides a resource for both students and clergy to reinterpret Christian theology and re-imagine Christian faith in the twenty-first century. The author seeks “to encourage and equip Christian faith communities to move beyond the decades-long stalemate over human sexuality and gender identity” because “Queer gifts emerge in Christian communities when lesbian, gay, bisexual, and transgender (LGBT) people no longer feel compelled to justify their presence in those communities.” Useful in both seminary classrooms and in congregational settings, the book is a contribution to the still-emerging field of queer theology, translating the rigors of scholarly research into transforming proposals for faith communities.
Faith, Nationalism, and the Future of Liberal Democracy highlights the use of religious identity to fuel the rise of illiberal, nationalist, and populist democracy. In Faith, Nationalism, and the Future of Liberal Democracy, David Elcott, C. Colt Anderson, Tobias Cremer, and Volker Haarmann present a pragmatic and modernist exploration of how religion engages in the public square. Elcott and his co-authors are concerned about the ways religious identity is being used to foster the exclusion of individuals and communities from citizenship, political representation, and a role in determining public policy. They examine the ways religious identity is weaponized to fuel populist revolts against a political, social, and economic order that values democracy in a global and strikingly diverse world. Included is a history and political analysis of religion, politics, and policies in Europe and the United States that foster this illiberal rebellion. The authors explore what constitutes a constructive religious voice in the political arena, even in nurturing patriotism and democracy, and what undermines and threatens liberal democracies. To lay the groundwork for a religious response, the book offers chapters showing how Catholicism, Protestantism, and Judaism can nourish liberal democracy. The authors encourage people of faith to promote foundational support for the institutions and values of the democratic enterprise from within their own religious traditions and to stand against the hostility and cruelty that historically have resulted when religious zealotry and state power combine. Faith, Nationalism, and the Future of Liberal Democracy is intended for readers who value democracy and are concerned about growing threats to it, and especially for people of faith and religious leaders, as well as for scholars of political science, religion, and democracy.
Does the church use words that have lost their meaning? Are there Christian words and phrases that have lost their power to convict the human spirit and bring transformation to the world? One of the twentieth century's most renowned prophetic thinkers, A.W. Tozer, saw a dangerous trend gaining momentum even before his death--a trend that has become commonplace now in the twenty-first century. In this never-before-published book, Tozer sounds his alarm for the modern church: We must stop parroting words carelessly and instead allow the meaning that these words convey to empower, shape, and direct the work of the church. Yet Reclaiming Christianity is not just a warning; it is a spiritual guidebook for reconnecting to the deepest meaning of Christianity's sacred messages.