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This text identifies the indigenous roots of American liberal theology and uncovers a wider, longer-running tradition than has been thought. Taking a narrative approach the text provides a biographical reading of important religious thinkers of the time.
In this first of three volumes, Dorrien identifies the indigenous roots of American liberal theology and demonstrates a wider, longer-running tradition than has been thought. The tradition took shape in the nineteenth century, motivated by a desire to map a modernist "third way" between orthodoxy and rationalistic deism/atheism. It is defined by its openness to modern intellectual inquiry; its commitment to the authority of individual reason and experience; its conception of Christianity as an ethical way of life; and its commitment to make Christianity credible and socially relevant to modern people. Dorrien takes a narrative approach and provides a biographical reading of important religious thinkers of the time, including William E. Channing, Ralph Waldo Emerson, Horace Bushnell, Henry Ward Beecher, Elizabeth Cady Stanton, and Charles Briggs. Dorrien notes that, although liberal theology moved into elite academic institutions, its conceptual foundations were laid in the pulpit rather than the classroom.
In this first of three volumes, Dorrien identifies the indigenous roots of American liberal theology and demonstrates a wider, longer-running tradition than has been thought. The tradition took shape in the nineteenth century, motivated by a desire to map a modernist "third way" between orthodoxy and rationalistic deism/atheism. It is defined by its openness to modern intellectual inquiry; its commitment to the authority of individual reason and experience; its conception of Christianity as an ethical way of life; and its commitment to make Christianity credible and socially relevant to modern people. Dorrien takes a narrative approach and provides a biographical reading of important religious thinkers of the time, including William E. Channing, Ralph Waldo Emerson, Horace Bushnell, Henry Ward Beecher, Elizabeth Cady Stanton, and Charles Briggs. Dorrien notes that, although liberal theology moved into elite academic institutions, its conceptual foundations were laid in the pulpit rather than the classroom.
Winner of the Frank S. and Elizabeth D. Brewer Best First Book Prize of the American Society of Church History Society for U. S. Intellectual History Notable Title in American Intellectual History The story of liberal religion in the twentieth century, Matthew S. Hedstrom contends, is a story of cultural ascendency. This may come as a surprise-most scholarship in American religious history, after all, equates the numerical decline of the Protestant mainline with the failure of religious liberalism. Yet a look beyond the pews, into the wider culture, reveals a more complex and fascinating story, one Hedstrom tells in The Rise of Liberal Religion. Hedstrom attends especially to the critically important yet little-studied arena of religious book culture-particularly the religious middlebrow of mid-century-as the site where religious liberalism was most effectively popularized. By looking at book weeks, book clubs, public libraries, new publishing enterprises, key authors and bestsellers, wartime reading programs, and fan mail, among other sources, Hedstrom is able to provide a rich, on-the-ground account of the men, women, and organizations that drove religious liberalism's cultural rise in the 1920s, 1930s, and 1940s. Critically, by the post-WWII period the religious middlebrow had expanded beyond its Protestant roots, using mystical and psychological spirituality as a platform for interreligious exchange. This compelling history of religion and book culture not only shows how reading and book buying were critical twentieth-century religious practices, but also provides a model for thinking about the relationship of religion to consumer culture more broadly. In this way, The Rise of Liberal Religion offers both innovative cultural history and new ways of seeing the imprint of liberal religion in our own times.
Gary Dorrien's major work addresses the roots of and remedy to the current crisis in American Christian social ethics.Focusing on the story of American liberal Protestantism, the book examines in fascinating depth the three major movements in this century ? the Social Gospel, Christian Realism, and Liberation Theology ? in a way that also brings African American, feminist, environmentalist, Catholic, and other voices into the increasingly multicultural quest.Dorrien then carefully assesses the crisis of social Christian thought in a culture that is increasingly secular, materialistic, and dominated by capitalism. He shows how the progressive Christian vision of social and economic democracy can be redeemed in the face of its apparent defeat. He argues strongly for a social Christianity faithful to the spiritual reality and kingdom-oriented ethic of the way of Christ.Dorrien's engaging narrative, knowledgeable and fair analysis, and thoughtful proposal bring desperately needed clarity and commitment to the Christian social conscience.
In this history of the rise, development, and near-demise of Karl Barth's theology, Gary Dorrien carefully analyzes the making of the Barthian revolution and the reasons behind its simultaneously dominating and marginal character. He discusses Barth's relationship to his predecessors and contemporaries, as well as to modern theologians, and argues that his approach to theology was deeply indebted to his liberal past.
Describes and defends a long-standing tradition that maintains a proper balance between religious faith and human rationality Many of the early apologists, including Justin Martyr and Origen, presented a defense of the Christian faith that sought to combine the message of the Gospels with respect for the kind of rationality associated with Socrates and his followers. Michael Langford argues that, despite many misunderstandings, the term "liberal theology" can properly be used to describe this tradition. Langford's Tradition of Liberal Theology begins with a historical and contemporary definition of "liberal theology" and identifies eleven typical characteristics, such as a nonliteralist approach to interpreting Scripture, a rejection of original guilt, and the joint need for faith and works. Langford then gives vignettes of thirteen historical Christian figures who personify the liberal tradition. Finally, he explores some contemporary alternatives to liberal theology -- fundamentalism, the Catholic magisterium, Karl Barth's theology -- and presents a rational defense of the tradition of liberal theology.
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 Spirit of American Liberal Theology is an interpretation of the entire U.S. American tradition of liberal theology. A highly condensed and far-more-accessible summary of Gary Dorrien’s three-volume trilogy, The Making of American Liberal Theology (Westminster John Knox Press 2001, 2003, and 2006), Dorrien here presses the argument that the most abundant, diverse, and persistent tradition of liberal theology is the one that blossomed in the United States and is still refashioning itself. While discussions of English and German liberalism persist, new material includes expanded treatment of the Black social gospel, the Universalists, developments into early 2020s, and a robust expression of the author’s post-Hegelian liberal-liberationist perspective.
In recent years, there has been an upsurge of interest in religion and religious issues. Some have linked this to a neo-liberal form of individualism, while others noted that secularism has left people bereft of a humanly necessary link with the transcendent. The importance of identity issues has also been remarked upon. This book examines how liberal forms of religion are allowing people to engage with religion on their own terms, while also feeling part of something more universal. Looking at liberal approaches to the Abrahamic faiths – Judaism, Protestant and Roman Catholic Christianity and Islam – this book teases out how postmodern culture has shaped the way in which people engage with these religions. It also compares and contrasts how liberal thinking and theology have been expressed in each of the faiths examined, as well as the reactionary responses to its emergence. By considering how liberalism has influenced the narrative around the Abrahamic faiths, this book demonstrates how malleable faith and spirituality can be. As such, it will be of interest to scholars working in Religious Studies, Theology, Sociology and Cultural Anthropology.