DOCSLIB.ORG

Why Christianity Must Change Or Die: a Bishop Speaks to Believers in Exile, by John Shelby Spong

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Why Christianity Must Change Or Die: a Bishop Speaks to Believers in Exile, by John Shelby Spong Fairfield University DigitalCommons@Fairfield Religious Studies Faculty Publications Religious Studies Department 2000 Why Christianity Must Change or Die: A Bishop Speaks to Believers in Exile, by John Shelby Spong Paul J. Fitzgerald S.J. Fairfield University, [email protected] Follow this and additional works at: https://digitalcommons.fairfield.edu/religiousstudies-facultypubs Copyright 2000 Theological Studies Archived here with permission from the copyright holder. Peer Reviewed Repository Citation Fitzgerald, Paul J. S.J., "Why Christianity Must Change or Die: A Bishop Speaks to Believers in Exile, by John Shelby Spong" (2000). Religious Studies Faculty Publications. 6. https://digitalcommons.fairfield.edu/religiousstudies-facultypubs/6 Published Citation Fitzgerald, Paul. "Why Christianity Must Change or Die: A Bishop Speaks to Believers in Exile, by John Shelby Spong." Theological Studies 61.3 (2000): 591-591. This item has been accepted for inclusion in DigitalCommons@Fairfield by an authorized administrator of DigitalCommons@Fairfield. It is brought to you by DigitalCommons@Fairfield with permission from the rights- holder(s) and is protected by copyright and/or related rights. You are free to use this item in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses, you need to obtain permission from the rights-holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/or on the work itself. For more information, please contact [email protected]. SHORTER NOTICES 591 Dogmatics. In 1948 he was cofounder of the second. Episcopal bishop and pro­ the famous and influential Scottish Jour­ lific author, S. presents here a summa of nal of Theology. The two most difficult his nondogmatic, nontheistic faith. He decisions in his life were not to accept a advocates belief in a nonpersonal, non- position at Princeton University in 1939 interventionist God, a belief unsup­ and not to succeed Barth at Basel in ported by revelation and tradition as 1961. He remained at New College, Ed­ these have been understood in the inburgh from 1950-1979 when he re­ mainline churches through the centu­ tired, a year after receiving the presti­ ries. Relying heavily on the later ex- gious Templeton Prize. Because he egetical work of J. A. T. Robinson, S. could not lecture on the Trinity at New rejects the language and the categories College, his major works on that doc­ of theism as products of a now unten­ trine awaited his extraordinarily active able world view. Traditional religious retirement, during which he continued language (images of God, miraculous to lecture and publish extensively. works of Jesus, intercessory prayer, M. believes that one of Torrance's etc.) are "utter nonsense" (151, where most important contributions to con­ traditional religious ethics are dismissed temporary theology is that he restored as the tribal prejudices of primitives), natural theology to its traditional place yet S. is interested in the religious expe­ in Reformed theology, showing how rience of the ancient authors. Having and why theology and natural science lost the experience of a personal God in worked within a common (unitary) prayer (136), S. embraces the experi­ frame of knowledge. This enabled him ence of the absence of God. to argue, following Athanasius, for sci­ Some readers will wonder about his entific theology, i.e., a nondualist knowl­ generalizations, e.g., that the Church al­ edge that takes place under the constraint ways condemned stealing, even if it of its unique object; Einstein's method were a last resort to feed one's starving and some of Polanyi's categories helped family (207), and his observations, e.g., him develop his position. that prayers for healing act directly be­ While Torrance is correct to argue tween persons as a sort of psychic en­ that natural theology should not func­ ergy transfer (145). Perhaps most con­ tion independently of revelation, the troversial is his contention that Jesus of question left unresolved is how and why Nazareth was neither God nor re­ such a transformed understanding could deemer but rather a God bearer, a still be called natural theology. Since "spirit person" who revealed to Chris­ natural theology must operate in subor­ tians that God is the Ground of Being, dination to what is known by faith and the transcendent reality that can be grace from revelation, it would seem found in the heart of human life through that Torrance's reconstructed natural love. theology is more a theology of nature This book of popularized theological than knowledge of God from nature. ideas may appeal to refugees from mainstream Christianity and to students PAUL D. MOLNAR of postmodern theology. St. John's University, Jamaica, N.Y. PAUL J. FITZGERALD, SJ. Santa Clara University, Calif. WHY CHRISTIANITY MUST CHANGE OR DIE. By John Shelby Spong. San Fran­ THE GOLD COAST CHURCH AND THE cisco: HarperCollins, 1998. Pp. xxiii + GHETTO: CHRIST AND CULTURE IN MAIN­ 257. $24; $14. LINE PROTESTANTISM. By James K. Well- Peter Berger thus described the tri- man. Urbana: University of Illinois, lemma of contemporary Christians: one 1999. Pp. xv + 257. $21.95. can retreat into world-denying funda­ This engaging, richly detailed volume mentalism, one can embrace science tells the story of one of the nation's best and thoroughly demythify religion, or known churches, Chicago's Fourth one can attempt some sort of compro­ Presbyterian, and offers a plausible mise position. It is clear that Spong re­ challenge to the "strict-church thesis," jects the first option and tends toward according to which liberal values have .
Load more

Recommended publications
  • Basic Training Manual 1 Introduction
    Basic Training Manual 1 Introduction Congratulations! You are in the Lord‘s army now! If you reflect on the natural army, it includes a period of time spent in basic training (preparation). That is what this course is designed to do: prepare you for your new life in Christ, prepare you for your purpose and for spiritual warfare. You have accepted Jesus Christ as your personal Savior. This is the greatest and wisest decision you have ever made. By doing this, you have been placed in the plan of God and His perfect will for the Saints. As a new convert, you are starting a new life spiritually, and this will call for some changes in your daily walk. You will need help along the way. Like a new born baby, you will grow in Christ gaining knowledge of God, learning daily the regimen and lifestyle of a good Godly soldier. This course consists of eleven lessons designed to equip and empower you for success spiritually and naturally. The course can be used for group or self-paced individualized instruction. We pray the enriching blessings of the Lord God over your life. God bless and congratulations on making the BEST decision of your life in receiving Jesus as your Savior. Basic Training Manual 2 Table of Contents Lessons Page Lesson 1: Salvation 4-13 Lesson 2: Sanctification 14-18 Lesson 3: The Holy Ghost 19-26 Lesson 4: The Word of God 27-42 Lesson 5: Prayer and Fasting 43-54 Lesson 6: Witnessing 55-61 Lesson 7: Obedience 62-68 Lesson 8: Faith 69-79 Lesson 9: Church Doctrine and Ordinances 80-89 Lesson 10: Stewardship 90-96 Lesson 11: Spiritual Growth 97-101 Note Pages 102-106 Biography of Bishop Lawrence M.
    [Show full text]
  • HOMOSEXUALITY and the ANGLICAN COMMUNION: EVOLVING REFLECTIONS a Submission to the Anglican Church of Canada's Commission On
    HOMOSEXUALITY AND THE ANGLICAN COMMUNION: EVOLVING REFLECTIONS A Submission to the Anglican Church of Canada's Commission on the Marriage Canon Karl D. Furr May 6, 2014 722 Selkirk Rd. Kingston, Ontario 1 PREFACE My original intent in writing this paper is primarily two fold. First to review the development within the Anglican Communion and the Anglican Church of Canada of the traditional thinking regarding same-sex relationships. Second, since Anglican theology has relied on Scripture, Tradition and Reason, to study the scriptural foundation of the position taken by various biblical scholars on the issue and to apply reason to this issue in order to develop further my own thinking on this issue. Subsequently in July 6, 2013 the General Synod of the Anglican Church of Canada voted to bring to its next meeting in 2016 a resolution changing the church’s law to allow same-sex marriage. A Commission on the Marriage Canon was established. The Commission has invited submissions from interested parties. I am therefore submitting this paper to the Commission. I am especially indebted to the book, The Anglican Communion And Homosexuality: A Resource To Enable Listening And Dialogue (2008), edited by Philip Groves, published at the request of the Primates of the Anglican Communion. Its excellent list of references allowed me to read many of the original papers by scholars referred to in the book. Many of those papers are available online. My Orientation My evolving perspective with respect to this issue reflects my background as a Canadian Anglican Christian. I am a straight married man with four children.
    [Show full text]
  • Bishop William Rollinson Whittingham: Growth in the Protestant Episcopal Church in Maryland, 1840-1850
    W&M ScholarWorks Dissertations, Theses, and Masters Projects Theses, Dissertations, & Master Projects 1989 Bishop William Rollinson Whittingham: Growth in the Protestant Episcopal Church in Maryland, 1840-1850 Monica E. McConnaghy College of William & Mary - Arts & Sciences Follow this and additional works at: https://scholarworks.wm.edu/etd Part of the History of Religion Commons Recommended Citation McConnaghy, Monica E., "Bishop William Rollinson Whittingham: Growth in the Protestant Episcopal Church in Maryland, 1840-1850" (1989). Dissertations, Theses, and Masters Projects. Paper 1539625546. https://dx.doi.org/doi:10.21220/s2-xfg2-w085 This Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Dissertations, Theses, and Masters Projects by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. BISHOP WILLIAM ROLLINSON WHITTINGHAM: GROWTH IN THE PROTESTANT EPISCOPAL CHURCH IN MARYLAND, 1840-1850 A Thesis Presented to The Faculty of the Department of History The College of William and Mary in Virginia In Partial Fulfillment Of the Requirements for the Degree of Master of Arts b Y Monica E. McConnaghy 1989 APPROVAL SHEET This thesis is submitted in partial fulfillment the requirements for the degree of Master of Arts TV/Wr Monica E. McConnaghy Approved, May 1989 oyd ner / David L. Holmes Department of ReLigion Ludwell H. tP6hnson, III To my brother Alex for his unending encouragement and love TABLE OF CONTENTS Page ACKNOWLEDGEMENTS ............................................ V ABSTRACT .................................................... vi INTRODUCTION . 2 CHAPTER I ORGANIZATION OF THE PROTESTANT EPISCOPAL CHURCH IN THE UNITED STATES OF AMERICA .
    [Show full text]
  • Redefining the Meaning of God
    First Congregational United Church of Christ REDEFINING THE MEANING OF GOD A Youth/Adult Education Class Based on John Shelby Spong’s Book “A New Christianity for a New World” Harper/San Francisco, 2001 In his book, A New Christianity for a New World, Bishop John Shelby Spong argues that the theistic definition for God conceived of by our earliest human ancestors is not only irrelevant but dangerous in a twenty-first century world. He defines the “theistic God” as a supernatural being, dwelling outside this world, and invading this world periodically to accomplish the divine will. Spong’s goal is to move beyond theism, but not beyond God. But who or what is God beyond theism? Who is Jesus when traditional concepts such as incarnation, atonement, and the Trinity are no longer meaningful? In addressing these and other questions, Spong goes beyond traditional theology to present his own alternative of what true faith should be today, offering a unified vision of a “new Christianity for a new world.” This book is the ultimate legacy of Spong’s struggle to discover and promote a faith system that can live in our new world. It is a call for a radical new reformation that has left some deeply disturbed, threatened, and even hostile. It is also bringing renewed hope to multitudes of otherwise despairing Christians who have all but given up thinking that their beloved church might ever break free of an antiquated worldview and the theology it spawned. Topics to be addressed during this eight-week class beginning September 25th at 9:00 A.M.
    [Show full text]
  • Organizational Structures of the Catholic Church GOVERNING LAWS
    Organizational Structures of the Catholic Church GOVERNING LAWS . Canon Law . Episcopal Directives . Diocesan Statutes and Norms •Diocesan statutes actually carry more legal weight than policy directives from . the Episcopal Conference . Parochial Norms and Rules CANON LAW . Applies to the worldwide Catholic church . Promulgated by the Holy See . Most recent major revision: 1983 . Large body of supporting information EPISCOPAL CONFERENCE NORMS . Norms are promulgated by Episcopal Conference and apply only in the Episcopal Conference area (the U.S.) . The Holy See reviews the norms to assure that they are not in conflict with Catholic doctrine and universal legislation . These norms may be a clarification or refinement of Canon law, but may not supercede Canon law . Diocesan Bishops have to follow norms only if they are considered “binding decrees” • Norms become binding when two-thirds of the Episcopal Conference vote for them and the norms are reviewed positively by the Holy See . Each Diocesan Bishop implements the norms in his own diocese; however, there is DIOCESAN STATUTES AND NORMS . Apply within the Diocese only . Promulgated and modified by the Bishop . Typically a further specification of Canon Law . May be different from one diocese to another PAROCHIAL NORMS AND RULES . Apply in the Parish . Issued by the Pastor . Pastoral Parish Council may be consulted, but approval is not required Note: On the parish level there is no ecclesiastical legislative authority (a Pastor cannot make church law) EXAMPLE: CANON LAW 522 . Canon Law 522 states that to promote stability, Pastors are to be appointed for an indefinite period of time unless the Episcopal Council decrees that the Bishop may appoint a pastor for a specified time .
    [Show full text]
  • Early-Christianity-Timeline.Pdf
    Pagan Empire Christian Empire 100 200 300 400 500 600 700 1 AD Second 'Bishop' of Rome. Pupil of Student of Polycarp. First system- Bishop of Nyssa, brother of Basil. Pope. The Last Father of the Peter. Author of a letter to Corinth, atic theologian, writing volumi- Bishop of Original and sophisticated theologi- model of St Gregory the Church. First of the St John of (1 Clement), the earliest Christian St Clement of Rome nously about the Gospels and the St Irenaeus St Cyprian Carthage. an, writing on Trinitarian doctrine Gregory of Nyssa an ideal Scholastics. Polymath, document outside the NT. church, and against heretics. and the Nicene creed. pastor. Great monk, and priest. Damascus Former disciple of John the Baptist. Prominent Prolific apologist and exegete, the Archbishop of Constantinople, St Leo the Pope. Able administrator in very Archbishop of Seville. Encyclopaedist disciple of Jesus, who became a leader of the most important thinker between Paul brother of Basil. Greatest rhetorical hard times, asserter of the prima- and last great scholar of the ancient St Peter Judean and later gentile Christians. Author of two St Justin Martyr and Origen, writing on every aspect stylist of the Fathers, noted for St Gregory Nazianzus cy of the see of Peter. Central to St Isidore world, a vital link between the learning epistles. Source (?) of the Gospel of Mark. of life, faith and worship. writing on the Holy Spirit. Great the Council of Chalcedon. of antiquity and the Middle Ages. Claimed a knowledge and vision of Jesus independent Pupil of Justin Martyr. Theologian.
    [Show full text]
  • Fear and Self-Loathing in the First Century: Why It Matters That Paul Was Not Gay Catherine Anne Brereton
    Kaleidoscope Volume 10 Article 23 August 2012 Fear and Self-Loathing in the First Century: Why it Matters that Paul Was Not Gay Catherine Anne Brereton Follow this and additional works at: https://uknowledge.uky.edu/kaleidoscope Part of the Lesbian, Gay, Bisexual, and Transgender Studies Commons Right click to open a feedback form in a new tab to let us know how this document benefits you. Recommended Citation Brereton, Catherine Anne (2011) "Fear and Self-Loathing in the First Century: Why it Matters that Paul Was Not Gay," Kaleidoscope: Vol. 10, Article 23. Available at: https://uknowledge.uky.edu/kaleidoscope/vol10/iss1/23 This Showcase of Undergraduate Scholars is brought to you for free and open access by the The Office of Undergraduate Research at UKnowledge. It has been accepted for inclusion in Kaleidoscope by an authorized editor of UKnowledge. For more information, please contact [email protected]. OSWALD AWARDS FIRST PLACE – HUMANITIES: CRITICAL RESEARCH Jesus says nothing about homosexuality. Jesus also says nothing about same-sex desire or behavior. However, Paul does. These are clear and simple facts ignored, perversely, by modern scholars who attempt to explore pre-modern culture and religion. Paul has been and continues to be frequently and consistently cited in the twenty-first century church's on-going attempts to condemn, outlaw and persecute homosexuals. Understood in its historical context, Paul's condemnation of "sodomy", or pederasty, or same-sex desire is a manifestation of his anti-Roman political/social position and his desire to preserve the laws of the Torah. Paul has a clear mission-to define and protect the fragile Christianity of the first century against the persecution of the Roman and Hellenistic world whilst continuing to uphold the elements of Hebraic law that he felt were indispensable.
    [Show full text]
  • Reformation 500Th Anniversary (Oct. 22, 2017) Bishop Timothy L
    Reformation 500th Anniversary (Oct. 22, 2017) Bishop Timothy L. Doherty A single edition of a recent weekly magazine posted two separate articles quoting writer William Faulkner: “The past is never dead. It’s not even past.” This seems appropriate for many present circumstances. In one forum, we are trying to untangle public monuments and Civil War history. In another sphere, we are observing an event filled 500th anniversary of the Reformation. There is much more to appreciate than the moment in 1517 when Augustinian monk Martin Luther proposed his ninety-five theses at Wittenburg, Gemany. The Catholic Church split into East and West before that. The Reformation and its aftermath divided into Protestant and Evangelical, and all together there are thousands of autonomous churches or sects. This year’s anniversary again states the obvious, that Jesus could not have wanted anything but unity in faith and complementary practice. Fifty years ago, the Second Vatican Council in the Catholic Church referred to such divisions as a “scandal,” an obstacle to preaching the saving action of Christ. With hope being the main Christian virtue, we can search for ways to unify because this is a mandate of faith and Scripture. There has to be a broad approach beyond doctrinal and Scriptural debates, as important as they are. Healing also arrives, and we indeed continue to experience it, in fraternal socializing and public activity for the common good. Healing eludes us because of at least a couple of realities. The first is that scholarship has continued to unearth facts contributing to the divisions, and the interpretive standards employed by historians have evolved and changed in number.
    [Show full text]
  • Anglican Diocese of the Living Word DECLARATION and OATHS The
    Anglican Diocese of the Living Word DECLARATION AND OATHS The Officiant says: The Anglican Diocese of the Living Word, a diocese of the Anglican Church in North America, is part of the One, Holy, Catholic and Apostolic Church Worshipping the One, True God, Father, Son and Holy Spirits professing the faith uniquely revealed in the Holy Scriptures and set forth in the Catholic Creeds, which faith the Church is called upon to proclaim afresh in each generation. Led by the Holy Spirit, this diocese bears witness to Christian truth in her historic formularies, the thirty-nine articles of religion, the Book of Common Prayer 1662 and the ordering of Bishops, Priests and Deacons. In the declaration you are about to make, will you affirm your loyalty to this inheritance of faith as your inspiration and guidance under God in bringing the grace and truth of Christ to this generation and make Him known to those in your care? Each candidate responds: I Will. The Bishop prays: Almighty God, giver of all good gifts, in your divine providence you have appointed various orders of ministers to your Church: Give your grace, we humbly pray, to all who are called to any office and ministry in your one, holy, catholic, and apostolic church; and so fill them with the truth of your doctrine, and clothe them with holiness of life, that they may faithfully serve before you, to the glory of your great Name and for the benefit of your holy Church; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, now and forever.
    [Show full text]
  • Chronology of the Falling Away 1St Century to The
    Chronology of the Falling Away 1st Century to the Council of Nicaea – Louis Garbi "For I know this, that after my departure savage wolves will come in among you, not sparing the flock. "Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves.” (Acts20:29-30) A.D. 49-100 The falling away from Christ can be identified with these characteristics: Religious systems associated with Jesus Christ mingling with Judaism, Gnosticism, philosophies of men, and false apostles. A love of power over others prevailed. 100-117 Ignatius, a bishop of Antioch, made a distinction between bishops and presbytery (elders). He upheld the idea that the bishop was the only one who had the right to baptize. He reminds one of Diotrophese (III John) when he wrote; “Do follow your bishop, as Jesus followed the Father.”1 Historically he would be described as a monarchical bishop (one who solely rules as an overseer). This marks a rejection of the scriptural example and command of multiple overseers being appointed in a given congregation. Also, its high handed tone does not exemplify the Spirit of Christ. 135-160 Gnosticism was at its height of influence among the churches, though it lingered long afterward. By the latter half of the first century, a concept of Christ was being taught which denied His fleshly existence, saying He came in an “appearance” of flesh. It is thought one reason for its acceptance was the difficulty some had in reconciling a member of the godhead possessing our earthly form.
    [Show full text]
  • Constantine's Effect on Early Christianity
    Constantine’s Effect on Early Christianity Jo Ann Shcall Constantine! When you hear his name, do you think of the power and brutality of the Roman Empire, or do you think of the founding of formalized Christianity? Was Constantine good, bad, a mixture? There’s evidence for each position. Why Consider Constantine? The Orthodox Church regards Constantine as Saint Constantine the Great. He did much for the early Christian church from 306 to 337 while he was the Roman Emperor. Constantine was the first Roman Emperor to claim conversion to Christianity. His declaration of the Edict of Milan in 313 is one of his most important early contributions. This edict declared that Christians (and all other religions) would be tolerated throughout the empire, bringing an end to religious persecution. Constantine called together the first council of Nicaea in 325 with 250 mostly Eastern bishops1 resulting in the Nicene Creed, a statement of faith that attempted to unite disparate Christian communities.2 Constantine built the Church of the Holy Sepulcher at the purported site of Jesus’ tomb, which became the holiest site in Christendom. During his reign, he built many basilicas, repaired churches throughout the empire, relieved clergy of some taxes, supported the Christian church financially3 and saw that Sunday was designated as a day of rest for all citizens. He promoted Christians into political offices. Constantine decided his capitol should be moved to Byzantium. He did extensive building in this city, then renamed it Constantinople. This “new city” was said to be protected by relics of the True Cross, the Rod of Moses, and other holy relics.
    [Show full text]
  • Bishop Over “Those Outside”: Imperial Diplomacy and the Boundaries of Constantine’S Christianity Alexander Angelov
    Bishop over “Those Outside”: Imperial Diplomacy and the Boundaries of Constantine’s Christianity Alexander Angelov ROUND THE TIME of the Council of Nicaea in 325, the emperor Constantine invited several close friends and Abishops to dinner. It was in the comfort of good food and a private circle that Constantine shared his own idea on what a Christian emperor should actually be. “You are bishops of those within the Church, but I am perhaps a bishop ap- pointed by God over those outside”:1 these were Constantine’s words as recorded by Eusebius of Caesarea, who insisted that he had overheard them in person. Interested in Constantine’s own imagined role in Christian- ity, scholars have often commented on the emperor’s private statement. We usually find the imperial remark blended into discussions on Constantine’s piety and his long-term agenda to convert the world to Christianity and to rule as ‘Christ’s vicegerent on Earth’.2 We also see it evoked in discussions on 1 Eus. Vit.Const. 4.24, ed. Winkelmann: ἔνθεν εἰκότως αὐτὸς ἐν ἑστιάσει ποτὲ δεξιούµενος ἐπισκόπους λόγον ἀφῆκεν, ὡς ἄρα καὶ αὐτὸς εἴη ἐπίσκο- πος, ὧδέ πη αὐτοῖς εἰπὼν ῥήµασιν ἐφ’ ἡµετέραις ἀκοαῖς· “ἀλλ’ ὑµεῖς µὲν τῶν εἴσω τῆς ἐκκλησίας, ἐγὼ δὲ τῶν ἐκτὸς ὑπὸ θεοῦ καθεσταµένος ἐπί- σκοπος ἂν εἴην”; translations of Averil Cameron and Stuart G. Hall, Life of Constantine (Oxford 1999), sometimes modified. 2 For one scholarly example (among many) depicting Constantine as God’s representative on earth see Johannes A. Straub, “Constantine as ΚΟΙΝΟΣ ΕΠΙΣΚΟΠΟΣ: Tradition and Innovation in the Representation of the First Christian Emperor’s Majesty,” DOP 21 (1967) 51–52.
    [Show full text]