After the birth of the Protestant ecumenical movement in the late nineteenth and early twentieth centuries, and following the first great wave of universal Christian ecumenism in the 1960s and 1970s after the Second Vatican Council, prominent theologians of nearly every ecclesial tradition charted new territory in the last decades of the twentieth century. They crossed boundaries within their own ecclesial traditions and built bridges to other Christian churches--churches that were once excluded from fellowship. In the development of these new programs of ecumenical theology, the theologians redefined their own confessional identities and, in many cases, crossed the liberal-conservative divide within their own traditions. This volume introduces this fascinating dynamic of theological mediation, redefinition, and generosity. It shows how the ecumenical impulses, which were directed outwardly to other traditions, had reflexive effects inwardly. Working in the realms of both historical and systematic theology, the essays in this volume provide a critical analysis of the history of this general theological sentiment and offer an outlook for its future. Contributors Brian D. McLaren, Foreword Paul Silas Peterson, Introduction Part One: Ecumenical reform theologies Andrew Meszaros, Yves Congar: The Birth of "Catholic Ecumenism" Matthew L. Becker, Edmund Schlink: Ecumenical Theology Dorothea Sattler, Otto Hermann Pesch: Ecumenical Scholasticism Ronald T. Michener, George Lindbeck: Ecumenical Unity through Ecclesial Particularity Nikolaos Asproulis, John D. Zizioulas: A Pioneer of Ecumenical Dialogue and Christian Unity Part Two: Overcoming liberal-conservative polarities Ben Fulford, Hans Frei: Beyond Liberal and Conservative Friederike Nussel, Wolfhart Pannenberg: Liberal Orthodoxy Jay T. Smith, Stanley J. Grenz: The Evangelical Turn to Postliberal Theological Method Part Three: Boundary crossings in philosophical, systematic and ethical theology William E. Myatt, David Tracy: Difference, Unity, and the Analogical Imagination Christophe Chalamet, Robert Jenson: God's Way and the Ways of the Church Victoria Lorrimar, Stanley Hauerwas: Witnessing Communities of Character Christine M. Helmer, Marilyn McCord Adams: Philosophy, Theology, and Prayer Part Four: Ecumenical theology today Wolfgang Vonday, Pentecostalism and Christian Orthodoxy: Revision, Revival, and Renewal Johanna Rahner, Shifting Paradigms - Future Ecumenical Challenges Michael Amaladoss, Theology today in India: Ecumenical or interreligious? Bernd Oberdorfer, Next Steps - and Visions? Lutheran Perspectives on Doctrinal Ecumenism

A confession and manifesto from a senior leader in the emerging church movement. A Generous Orthodoxy calls for a radical, Christ-centered orthodoxy of faith and practice in a missional, generous spirit. Brian McLaren argues for a post-liberal, post-conservative, post-protestant convergence, which will stimulate lively interest and global conversation among thoughtful Christians from all traditions.In a sweeping exploration of belief, author Brian McLaren takes us across the landscape of faith, envisioning an orthodoxy that aims for Jesus, is driven by love, and is defined by missional intent. A Generous Orthodoxy rediscovers the mysterious and compelling ways that Jesus can be embraced across the entire Christian horizon. Rather than establishing what is and is not “orthodox,” McLaren walks through the many traditions of faith, bringing to the center a way of life that draws us closer to Christ and to each other. Whether you find yourself inside, outside, or somewhere on the fringe of Christianity, A Generous Orthodoxy draws you toward a way of living that looks beyond the “us/them” paradigm to the blessed and ancient paradox of “we.”

Hans Frei, one of the most influential American theologians of the twentieth century, is generally considered a founder of postliberal theology. Frei never set forth his thinking systematically, and he has been criticized for being inconsistent, contradictory, and insufficiently rigorous. Jason Springs seeks here to offer a re-evaluation of Frei's work. Arguing that Hans Frei's theology cannot be understood without a meticulous consideration of the complex equilibrium of his theological and philosophical interests and influences, Springs vindicates Frei's christologically motivated engagement with Ludwig Wittgenstein, Clifford Geertz, and Erich Auerbach, as well as his use of ordinary language philosophy and non-foundational philosophical insights, while illuminating his indebtedness to Karl Barth's theology. Moreover, by placing Frei's work in critical conversation with developments in pragmatist thought and cultural theory since his death, this re-reading aims to resolve many of the misunderstandings that vex his theological legacy. What emerges from Toward a Generous Orthodoxy is a sharpened account of the christologically anchored, interdisciplinary, and conversational character of Frei's theology, one he came to describe as a "generous orthodoxy"--modeling a way for academic theological voices to take seriously both their vocation to the Christian church and their roles as interlocutors in academic discourse.

Churches vary a great deal - but can we see past all their differences to what underlies them? 'Generous orthodoxy' is a phrase that describes a Christianity both broad and deep, rooted in the historic creeds and embracing different expressions of Christian faith. The Bond of Peace is a ground-breaking, creative and practical exploration of what generous orthodoxy really means, and how expressing it might bring about a sense of unity in the church that is badly needed in our fractured and polarised world. Drawing together leading theologians from the UK and the USA - including David Ford, Katherine Sonderegger, Willie Jennings, Tom Greggs, JKA Smith and Jane Williams - The Bond of Peace offers reflections on how generous orthodoxy can be expressed through everything from worship and preaching to biblical theology, the arts and more. Based around a series of lectures held at St Mellitus College, and sponsored by the McDonald Agape Foundation, this timely book is essential reading for anyone interested in how the Christian Church can bridge the gap between denominations to negotiate the challenges of our 21st century world in a united manner. It will leave you, not only with a deeper understanding of generous orthodoxy, but the practical confidence to celebrate and embrace the differences in Christian denominations so we can all live together more joyfully - through the transforming and renewing work of the Holy Spirit.

Theosis, or the principle of divine-human communion, sparks the theological imagination of Orthodox Christians and has been historically important to questions of political theology. In The Mystical as Political: Democracy and Non-Radical Orthodoxy, Aristotle Papanikolaou argues that a political theology grounded in the principle of divine-human communion must be one that unequivocally endorses a political community that is democratic in a way that structures itself around the modern liberal principles of freedom of religion, the protection of human rights, and church-state separation. Papanikolaou hopes to forge a non-radical Orthodox political theology that extends beyond a reflexive opposition to the West and a nostalgic return to a Byzantine-like unified political-religious culture. His exploration is prompted by two trends: the fall of communism in traditionally Orthodox countries has revealed an unpreparedness on the part of Orthodox Christianity to address the question of political theology in a way that is consistent with its core axiom of theosis; and recent Christian political theology, some of it evoking the notion of “deification,” has been critical of liberal democracy, implying a mutual incompatibility between a Christian worldview and that of modern liberal democracy. The first comprehensive treatment from an Orthodox theological perspective of the issue of the compatibility between Orthodoxy and liberal democracy, Papanikolaou’s is an affirmation that Orthodox support for liberal forms of democracy is justified within the framework of Orthodox understandings of God and the human person. His overtly theological approach shows that the basic principles of liberal democracy are not tied exclusively to the language and categories of Enlightenment philosophy and, so, are not inherently secular.

Dubbed "a heroic gate-crasher" by New York Times bestselling author Glennon Doyle, Brian D. McLaren explores reasons to leave or stay within the church and if so how... "Brian's new book on remaining Christian knocks it out of the ballpark in terms of framing and naming the questions. I cannot stop reading it. Thank you, Brian!" —Fr. Richard Rohr, OFM, founder of the Center for Action and Contemplation, author of The Universal Christ "Any thoughtful Christian has been asking the questions McLaren tackles here, but many of us are afraid to voice them aloud. In Do I Stay Christian? we’re gifted a gentle guide who opens ideas and voices the questions we cannot, naming our frustration, fear, and hesitant hope." —Rev. Dr. Amy Butler, former Senior Minister, The Riverside Church; Founder, Invested Faith Do I Stay Christian? addresses in public the powerful question that surprising numbers of people—including pastors, priests, and other religious leaders—are asking in private. Picking up where Faith After Doubt leaves off, Do I Stay Christian? is not McLaren's attempt to persuade Christians to dig in their heels or run for the exit. Instead, he combines his own experience with that of thousands of people who have confided in him over the years to help readers make a responsible, honest, ethical decision about their religious identity. There is a way to say both yes and no to the question of staying Christian, McLaren says, by shifting the focus from whether we stay Christian to how we stay human. If Do I Stay Christian? is the question you're asking—or if it's a question that someone you love is asking—this is the book you've been waiting for.

Hans Frei, one of the most influential American theologians of the twentieth century, is generally considered a founder of postliberal theology. Frei never set forth his thinking systematically, and he has been criticized for being inconsistent, contradictory, and insufficiently rigorous. Jason Springs seeks here to offer a re-evaluation of Frei's work. Arguing that Hans Frei's theology cannot be understood without a meticulous consideration of the complex equilibrium of his theological and philosophical interests and influences, Springs vindicates Frei's christologically motivated engagement with Ludwig Wittgenstein, Clifford Geertz, and Erich Auerbach, as well as his use of ordinary language philosophy and non-foundational philosophical insights, while illuminating his indebtedness to Karl Barth's theology. Moreover, by placing Frei's work in critical conversation with developments in pragmatist thought and cultural theory since his death, this re-reading aims to resolve many of the misunderstandings that vex his theological legacy. What emerges from Toward a Generous Orthodoxy is a sharpened account of the christologically anchored, interdisciplinary, and conversational character of Frei's theology, one he came to describe as a "generous orthodoxy"--modeling a way for academic theological voices to take seriously both their vocation to the Christian church and their roles as interlocutors in academic discourse.

‘A powerful defence of Christian orthodoxy, opening up its expansive, generous and life-giving vision.’ ALISTER McGRATH ‘Learned and wise, this is a book that achieves what even many Christians may find a startling feat: a demonstration that orthodoxy is far more radical & interesting a concept than heresy.’ TOM HOLLAND ‘Generous orthodoxy’ is a liberating outlook that encourages the Church to embrace different traditions of belief, worship and prayer within a broad framework of Christian faith. But is it really possible to be both generous and orthodox? In Navigating a World of Grace, Graham Tomlin offers his own invigorating vision of a generous orthodoxy that is rooted in the creeds’ description of a God who is, by nature, the essence of generous grace. Looking at the history of the church, he explores how orthodoxy can enrich and enhance our perception of the world. Rather than restricting us, it liberates us to be generous in our expressions of faith. This tantalizingly different theology, that brings together the best from every tradition, shows why orthodoxy is so important to the Christian faith – and how it can bring us together as a revitalized, unified and visionary Church. Accessible and insightful, Navigating a World of Grace acts as a companion volume to The Bond of Peace but can also be read by itself as an exploration and celebration how Christians of all denominations can show generosity and grace in embracing different traditions of worship while remaining united by a single orthodoxy of faith. Ideal reading for anyone wanting to understand the meaning of generous orthodoxy better or how we can engage with different parts of the church with grace, this is an encouraging and inspiring vision for the future of the church. Navigating a World of Grace challenges us to see that adopting an attitude of generosity towards other Christians and those outside the Christian faith is part of orthodoxy, and will result in a deeper, fuller experience of God than we can possibly imagine.

While the postmodern world we inhabit is highly fragmented, contested, and conflicted, we all have one thing in common: we are experiencing identity crises. Religious traditions are not immune to these crises, and orthodox Anglicans have been experiencing their own issues with identity since the 2003 consecration of an openly homosexual man. Orthodox Anglicans want to say who they are as both orthodox and Anglican, but they are also finding it difficult to articulate a clear and coherent identity, especially an Anglican one. This orthodox Anglican pursuit of a renewed sense of self in a complex and fragmented world is a microcosm of our postmodern context, and an examination of their quest holds enticing clues to our own urgent searches for meaning and identity. Think of this book as a kind of story: the story of a worldwide church who, when its identity was threatened, took counsel together to renew and revitalize its sense of self. In the process, it not only faced many dangers and difficulties but also learned much about who it was and who it wanted to be.

The category of the “West” has played a particularly significant role in the modern Eastern Orthodox imagination. It has functioned as an absolute marker of difference from what is considered to be the essence of Orthodoxy and, thus, ironically has become a constitutive aspect of the modern Orthodox self. The essays collected in this volume examine the many factors that contributed to the “Eastern” construction of the “West” in order to understand why the “West” is so important to the Eastern Christian’s sense of self.