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The Tradition of Liberal Theology
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.
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.
174 pages, Paperback
First published January 31, 2014
About the author
Michael Langford
113 books14 followersMichael Langford was a photographer, teacher and writer, and a major influence on British photography.
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March 21, 2014
What does it mean to be a liberal Christian? There are many answers to that question. Some answers are more pejorative than positive. Even among liberals there's not agreement as to what qualifies. In "The Tradition of Liberal Theology" Michagel Langford offers his answer. The vision that Langford offers is couched in another phrase "liberal orthodoxy."
Langford provides a listing if eleven markers of his vision of liberal or mainstream Christianity. These include: a not always literal reading of the Bible; harmonization of reason and revelation; nonlegalist vision of redemption; possible salvation outside the Christian faith; toleration; original sin, but not original guilt (Reinhold Neibuhr would agree); free will; idea of providence that respects the integrity of the natural order; faith and works together; minimalist creed; range of acceptable lifestyles. It is a rational vision, though one that allows for mystery. It is open and tolerant.
Besides the eleven markers, Langford offers thirteen historical exemplars. Of the nine figures that emerge in the post-Reformation era, eight are Anglican. The one non-Anglican is a Quaker woman, Hannah Bernard. The earliest figure is Justin Martyr and the most recent is Frederick Temple, who died at the turn of the twentieth century. In examining this listing of exemplars, it's clear that Langford's idea of liberal orthdoxy looks a lot like Latitudinarian Anglicanism -- with special emphasis on the Cambridge Platonists. This is a version of Anglicanism that is moderate and rationalist. As a historian of the 18th Century English church, I found it interesting that Langford completely skips over such figures as Samuel Clarke and Benjamin Hoadly -- 18th century Latitudinarians. It should be noted that in Langford's mind, Schleiermacher doesn't fit in this category, but is instead a radical.
As a reader of the book, I'm comfortable with most of the description here -- I can fit within this category. The value of the book is that it reveals liberal Christianity's historic pedigree (it's not a modern invention). The downside is that more recent developments are left largely to the side. Langford broaches topics of interfaith relations and sexual ethics (including homosexuality), but he doesn't really identify persons who would exemplify his understanding of liberal theology. It's clear that Barth doesn't fit (though I found his discussion of Barth problematic).
It isn't a definitive study of the liberal tradition, but it's good starting point.
Langford provides a listing if eleven markers of his vision of liberal or mainstream Christianity. These include: a not always literal reading of the Bible; harmonization of reason and revelation; nonlegalist vision of redemption; possible salvation outside the Christian faith; toleration; original sin, but not original guilt (Reinhold Neibuhr would agree); free will; idea of providence that respects the integrity of the natural order; faith and works together; minimalist creed; range of acceptable lifestyles. It is a rational vision, though one that allows for mystery. It is open and tolerant.
Besides the eleven markers, Langford offers thirteen historical exemplars. Of the nine figures that emerge in the post-Reformation era, eight are Anglican. The one non-Anglican is a Quaker woman, Hannah Bernard. The earliest figure is Justin Martyr and the most recent is Frederick Temple, who died at the turn of the twentieth century. In examining this listing of exemplars, it's clear that Langford's idea of liberal orthdoxy looks a lot like Latitudinarian Anglicanism -- with special emphasis on the Cambridge Platonists. This is a version of Anglicanism that is moderate and rationalist. As a historian of the 18th Century English church, I found it interesting that Langford completely skips over such figures as Samuel Clarke and Benjamin Hoadly -- 18th century Latitudinarians. It should be noted that in Langford's mind, Schleiermacher doesn't fit in this category, but is instead a radical.
As a reader of the book, I'm comfortable with most of the description here -- I can fit within this category. The value of the book is that it reveals liberal Christianity's historic pedigree (it's not a modern invention). The downside is that more recent developments are left largely to the side. Langford broaches topics of interfaith relations and sexual ethics (including homosexuality), but he doesn't really identify persons who would exemplify his understanding of liberal theology. It's clear that Barth doesn't fit (though I found his discussion of Barth problematic).
It isn't a definitive study of the liberal tradition, but it's good starting point.
Displaying 1 - 1 of 1 review