Dr Paul Allen

I keep hearing the label “progressive Christian.” What does it mean? I answer as a theologian and scholar of American Christian varieties —ecclesiological and theological. The trouble is that there is no historical tradition of “progressive Christianity.” There are no prototypes to point back to or to now. This is in contrast to, for example, “liberal Christianity,” which is a historical-theological tradition well documented and described by theologian Gary Dorrien in his three-volume history of the subject. Unfortunately, he uses “progressive religion” as virtually synonymous with “liberal Christianity” in America. Most people who call themselves progressive Christians do not fit the liberal profile from the father of liberal Christianity, Friedrich Schleiermacher, up to his contemporary successor and interpreter, Douglas Ottati. Some do; some don’t. Unfortunately, “progressive Christian” is like Luther’s “wax nose” that can be twisted to suit anyone’s countenance. The label only has

Galatians 1:8–9 “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed” (v. 8). Galatians is unique among the Pauline epistles in that a commendation of the original audience does not follow the salutation. In his other letters Paul voices his thanks for his readers’ faith and other similar fruits of their spirituality (for example, Rom. 1:8; Eph. 1:1; 1 Thess. 1:2–3), but the body of Galatians begins with him castigating the churches of Galatia for following another gospel (Gal. 1:6).  It is clear that Paul believes this “different gospel” cannot provide salvation as its content differs from the gospel he received from Christ.  Instead, this other “gospel” is no gospel at all (v. 7) . If, as the New Testament declares, the gospel is the good news that God’s kingdom has come in the life, death, and resurrection of Christ (Acts 2:14–41; Rom. 1:1–6), then works of the Law cannot be added as a requi