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A Generous Orthodoxy
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"Why I Am A Missional, Evangelical, Post/Protestant, Liberal/Conservative, Mystical/Poetic, Biblical, Charismatic/Contemplative, Fundamentalist/Calvinist, Anabaptist/Anglican, Methodist, Catholic, Green, Incarnational, Depressed - Yet Hopeful, Emergent, Unfinished Christian" is 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." It is also available on an abridged audio CD, read by the author.
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Format:Audio CD
I absolutely loved Brian McLaren's "A New Kind of Christian", a book that opened up a whole new world for me of possibilities of staying within the Christian faith, something on which I had almost given up. Rob Bell's "Velvet Elvis", in a different way, did the same. So I approached this next book by McLaren feeling exceptionally positive towards him and his writing.
I wasn't disappointed. However this book is very different than "A New Kind of Christian". Once you get past the amusingly-titled but a little wordy Chapter 0 McLaren goes on a tour through different denominations and styles within Christianity, highlighting the good points about them (as well as looking at the bad), showing what we can all learn from this part of the church, and taking those good parts in order to build them into a new 'generous' orthodoxy. It's a great idea and it's also good to read a book which is very positive about so many denominations.
Of course there are the negatives, and Brian says that he is from a particular part of the church and so perhaps he gives them a harder time (the conservative evangelical/fundamentalist wing). As this coincides very much with how I feel about that branch of Christianity that's no problem for me but I suppose readers from that tradition might find it uncomfortable reading at times. We're left in no doubt that McLaren is not a big fan of televangelists but he is a strong supporter of the green movement, that he is learning more to value the Roman catholic and Anglican ideas about liturgy and the mystical side of the church.
What works very well is that each of the different elements in the book (missional, evangelical, post/protestant, liberal/conservative, mystical/poetical, biblical etc) get their own chapter where he delves into that tradition/idea and often gives the history of the movement which was fascinating for me with many of these. He seems able to see the bigger picture with many of these denominations and, as usual in his style, he is positive about many things within them. It was good to read an upbeat book although there were also parts where, with Brian, I almost despaired. The chapter arrangement meant that I read this book over a couple of weeks, dipping into a chapter here and there, and it gave me time to mull over what he was saying and to think about the overall point.
I salute Brian McLaren for this excellent look at a generous orthodoxy (or at least working towards creating one), a church for our 21st century which learns from the mistakes of the past but also doesn't throw out the baby with the bathwater but picks up those good aspects of the traditions and incorporates them into our postmodern world. This was an excellent read, a book I am sure I will return to many times, and of course the author's humble writing style is, as always, appealing.
I wasn't disappointed. However this book is very different than "A New Kind of Christian". Once you get past the amusingly-titled but a little wordy Chapter 0 McLaren goes on a tour through different denominations and styles within Christianity, highlighting the good points about them (as well as looking at the bad), showing what we can all learn from this part of the church, and taking those good parts in order to build them into a new 'generous' orthodoxy. It's a great idea and it's also good to read a book which is very positive about so many denominations.
Of course there are the negatives, and Brian says that he is from a particular part of the church and so perhaps he gives them a harder time (the conservative evangelical/fundamentalist wing). As this coincides very much with how I feel about that branch of Christianity that's no problem for me but I suppose readers from that tradition might find it uncomfortable reading at times. We're left in no doubt that McLaren is not a big fan of televangelists but he is a strong supporter of the green movement, that he is learning more to value the Roman catholic and Anglican ideas about liturgy and the mystical side of the church.
What works very well is that each of the different elements in the book (missional, evangelical, post/protestant, liberal/conservative, mystical/poetical, biblical etc) get their own chapter where he delves into that tradition/idea and often gives the history of the movement which was fascinating for me with many of these. He seems able to see the bigger picture with many of these denominations and, as usual in his style, he is positive about many things within them. It was good to read an upbeat book although there were also parts where, with Brian, I almost despaired. The chapter arrangement meant that I read this book over a couple of weeks, dipping into a chapter here and there, and it gave me time to mull over what he was saying and to think about the overall point.
I salute Brian McLaren for this excellent look at a generous orthodoxy (or at least working towards creating one), a church for our 21st century which learns from the mistakes of the past but also doesn't throw out the baby with the bathwater but picks up those good aspects of the traditions and incorporates them into our postmodern world. This was an excellent read, a book I am sure I will return to many times, and of course the author's humble writing style is, as always, appealing.
Format:Gebundene Ausgabe
I absolutely loved Brian McLaren's "A New Kind of Christian", a book that opened up a whole new world for me of possibilities of staying within the Christian faith, something on which I had almost given up. Rob Bell's "Velvet Elvis", in a different way, did the same. So I approached this next book by McLaren feeling exceptionally positive towards him and his writing.
I wasn't disappointed. However this book is very different than "A New Kind of Christian". Once you get past the amusingly-titled but a little wordy Chapter 0 McLaren goes on a tour through different denominations and styles within Christianity, highlighting the good points about them (as well as looking at the bad), showing what we can all learn from this part of the church, and taking those good parts in order to build them into a new 'generous' orthodoxy. It's a great idea and it's also good to read a book which is very positive about so many denominations.
Of course there are the negatives, and Brian says that he is from a particular part of the church and so perhaps he gives them a harder time (the conservative evangelical/fundamentalist wing). As this coincides very much with how I feel about that branch of Christianity that's no problem for me but I suppose readers from that tradition might find it uncomfortable reading at times. We're left in no doubt that McLaren is not a big fan of televangelists but he is a strong supporter of the green movement, that he is learning more to value the Roman catholic and Anglican ideas about liturgy and the mystical side of the church.
What works very well is that each of the different elements in the book (missional, evangelical, post/protestant, liberal/conservative, mystical/poetical, biblical etc) get their own chapter where he delves into that tradition/idea and often gives the history of the movement which was fascinating for me with many of these. He seems able to see the bigger picture with many of these denominations and, as usual in his style, he is positive about many things within them. It was good to read an upbeat book although there were also parts where, with Brian, I almost despaired. The chapter arrangement meant that I read this book over a couple of weeks, dipping into a chapter here and there, and it gave me time to mull over what he was saying and to think about the overall point.
I salute Brian McLaren for this excellent look at a generous orthodoxy (or at least working towards creating one), a church for our 21st century which learns from the mistakes of the past but also doesn't throw out the baby with the bathwater but picks up those good aspects of the traditions and incorporates them into our postmodern world. This was an excellent read, a book I am sure I will return to many times, and of course the author's humble writing style is, as always, appealing.
I wasn't disappointed. However this book is very different than "A New Kind of Christian". Once you get past the amusingly-titled but a little wordy Chapter 0 McLaren goes on a tour through different denominations and styles within Christianity, highlighting the good points about them (as well as looking at the bad), showing what we can all learn from this part of the church, and taking those good parts in order to build them into a new 'generous' orthodoxy. It's a great idea and it's also good to read a book which is very positive about so many denominations.
Of course there are the negatives, and Brian says that he is from a particular part of the church and so perhaps he gives them a harder time (the conservative evangelical/fundamentalist wing). As this coincides very much with how I feel about that branch of Christianity that's no problem for me but I suppose readers from that tradition might find it uncomfortable reading at times. We're left in no doubt that McLaren is not a big fan of televangelists but he is a strong supporter of the green movement, that he is learning more to value the Roman catholic and Anglican ideas about liturgy and the mystical side of the church.
What works very well is that each of the different elements in the book (missional, evangelical, post/protestant, liberal/conservative, mystical/poetical, biblical etc) get their own chapter where he delves into that tradition/idea and often gives the history of the movement which was fascinating for me with many of these. He seems able to see the bigger picture with many of these denominations and, as usual in his style, he is positive about many things within them. It was good to read an upbeat book although there were also parts where, with Brian, I almost despaired. The chapter arrangement meant that I read this book over a couple of weeks, dipping into a chapter here and there, and it gave me time to mull over what he was saying and to think about the overall point.
I salute Brian McLaren for this excellent look at a generous orthodoxy (or at least working towards creating one), a church for our 21st century which learns from the mistakes of the past but also doesn't throw out the baby with the bathwater but picks up those good aspects of the traditions and incorporates them into our postmodern world. This was an excellent read, a book I am sure I will return to many times, and of course the author's humble writing style is, as always, appealing.
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112 von 120 Kunden fanden die folgende Rezension hilfreich
some good points
14. Juni 2005
Format:Gebundene Ausgabe
This books looks at, what the author sees as, some of the good and some of the bad in several Christian "traditions" (Protestant, Orthodox, Catholic, Anabaptist, etc.)
I felt like the author was raising some good questions and making fair points, though it was somewhat less original then I had anticipated. I know this sounds like a slam, but I do not mean it to be. Great teachers often represent old ideas in new ways. But being that this book came from the "emergent" crowd and the fact that the author often referred to "ways" that transcend old definitions, he doesn't clearly spell out what it means to be a "post-conservative and post-liberal". I'm 26 and attended university for two years in a very left wing university in France, so I don't think it's that I'm to old or out of it to grasp the values of the emerging generation, though, it is possible. Basically he highlights a lot of the values he has found in other traditions and calls for them to be a part of the church of tomorrow.
His point about the Bible being narrative theology was well done, though I've thought about the Hebrew taking of the promise land in quite the terms he described. He seems to be open to evolution as an idea, which may bother some, but he doesn't really dwell on this. At one points he mentions that the substitutionary atonement was not in the original creeds and seems to infer that perhaps shouldn't be among our fundamentals (though he doesn't say this directly). Many others, including myself, see this as one of the very foundations of Christian belief and how one can practice the presence of God (which he calls us to) without experiencing this truth atonement puzzles me.
His presentation of the Anabaptists was gold. So was his presentation of Pentecostals and contemplatives, two groups that aren't often associated. He does sight the reformed faith as being a creed which led to slavery in the new world or at least justified it. As far as I know, it was the Northern part of America which tended to be of the reformed faith and the south (especially the rich slave owning ones) tended to adhere mostly to the Anglican Church. (I am neither)
I would disagree with one of his presuppositions, namely, that we need to change our message because we live in a dynamic context. I disagree. There is nothing new under the sun. The problems of sin, immorality, evil, depression that faced my parent's (and McLaren's) generation are the same today. Our reaction to them maybe different and our culture may be different, but our problems are the same and we need the eternal gospel preached to us, though perhaps in a different form, we need the same message.
I felt like the author was raising some good questions and making fair points, though it was somewhat less original then I had anticipated. I know this sounds like a slam, but I do not mean it to be. Great teachers often represent old ideas in new ways. But being that this book came from the "emergent" crowd and the fact that the author often referred to "ways" that transcend old definitions, he doesn't clearly spell out what it means to be a "post-conservative and post-liberal". I'm 26 and attended university for two years in a very left wing university in France, so I don't think it's that I'm to old or out of it to grasp the values of the emerging generation, though, it is possible. Basically he highlights a lot of the values he has found in other traditions and calls for them to be a part of the church of tomorrow.
His point about the Bible being narrative theology was well done, though I've thought about the Hebrew taking of the promise land in quite the terms he described. He seems to be open to evolution as an idea, which may bother some, but he doesn't really dwell on this. At one points he mentions that the substitutionary atonement was not in the original creeds and seems to infer that perhaps shouldn't be among our fundamentals (though he doesn't say this directly). Many others, including myself, see this as one of the very foundations of Christian belief and how one can practice the presence of God (which he calls us to) without experiencing this truth atonement puzzles me.
His presentation of the Anabaptists was gold. So was his presentation of Pentecostals and contemplatives, two groups that aren't often associated. He does sight the reformed faith as being a creed which led to slavery in the new world or at least justified it. As far as I know, it was the Northern part of America which tended to be of the reformed faith and the south (especially the rich slave owning ones) tended to adhere mostly to the Anglican Church. (I am neither)
I would disagree with one of his presuppositions, namely, that we need to change our message because we live in a dynamic context. I disagree. There is nothing new under the sun. The problems of sin, immorality, evil, depression that faced my parent's (and McLaren's) generation are the same today. Our reaction to them maybe different and our culture may be different, but our problems are the same and we need the eternal gospel preached to us, though perhaps in a different form, we need the same message.
297 von 336 Kunden fanden die folgende Rezension hilfreich
Stirs the pot and brings up a few chunks to chew on
4. Oktober 2004
Format:Gebundene Ausgabe
McLaren argues that all of the theological hair splitting misses the core message of Jesus. He spends some time talking about the elements of each of the "categories" and "denominations" that he would include in his more inclusive orthodoxy.
He effectively stirs the theological pots a bit, pulling lots of good chunks to the surface to chew on. I really don't agree with him on a few points, but I really enjoyed seeing his perspective and enjoyed his self-effacing, whimsical style.
I would challenge those like me in the evangelical circles to read this... not to confirm what we already believe... there are lots of books to do that... but to understand arguments outside our collective comfort zone. Whether your adopt McLaren's conclusions or not, understanding the thought process can be a helpful exercise. You may decide that you get clarity on your own beliefs simply by setting them in contrasting light to Brian McLaren's.
I wouldn't recommend this to someone who is new to the faith. Getting a clear understanding on the fundamentals (not fundamentalisms) ought to be a pre-requisite. This ought to be a mature audiences only (in terms of development of personal faith) book. But for those who have already wrestled with the big questions of faith you'll find this to be an easy read and worth the time you spend with it.
He effectively stirs the theological pots a bit, pulling lots of good chunks to the surface to chew on. I really don't agree with him on a few points, but I really enjoyed seeing his perspective and enjoyed his self-effacing, whimsical style.
I would challenge those like me in the evangelical circles to read this... not to confirm what we already believe... there are lots of books to do that... but to understand arguments outside our collective comfort zone. Whether your adopt McLaren's conclusions or not, understanding the thought process can be a helpful exercise. You may decide that you get clarity on your own beliefs simply by setting them in contrasting light to Brian McLaren's.
I wouldn't recommend this to someone who is new to the faith. Getting a clear understanding on the fundamentals (not fundamentalisms) ought to be a pre-requisite. This ought to be a mature audiences only (in terms of development of personal faith) book. But for those who have already wrestled with the big questions of faith you'll find this to be an easy read and worth the time you spend with it.
58 von 62 Kunden fanden die folgende Rezension hilfreich
A too generous "Orthodoxy"
24. August 2005
Format:Gebundene Ausgabe
First of all let me say this is an incisive and thought provoking book. This is my first foray into the emergent church movement and its philosophy. In that regard this book was very informative. I enjoy books that challenge the status quo and this one certainly does that. Not that I agree with everything McLaren has written-I definitely do not. However, I like books that get you to "think outside the box" and outside of your comfort zone. We usually read books that reinforce our own thinking rather than engaging those whom we might disagree. That approach limits our growth as well as the development of logic in the defense for our principles, beliefs and worldview.
McLaren's "Generous Orthodoxy" is essentially a compilation of various items gleaned from numerous church denominations, sects, and movements. His is a "cafeteria" approach in which he picks and chooses what he likes and discards the rest. Over all he seems to be very gracious in his comments as he interacts with diverse schools of thought within Christendom. However, I fear that McLaren has given away too much in his widening of the orthodoxy tent. For instance, at the end of the chapter entitled "Why I am a Fundamentalist/Calvinist" he tells the reader that if anyone wants to be part of the generous orthodoxy that they should jettison the notion of "solas," i.e. sola fide (by faith alone) "sola Scriptura" (by Scripture alone) etc and/or the TULIP acronym of Calvinism along with any other creeds and beliefs that in his opinion denotes Christianity as reductionistic. However, these are elements I am not willing to discard because in a sense they define my understanding of orthodox Christianity.
This widening of the tent is even more pronounced in the chapter "Why I am Incarnational" in which he interacts with other world faiths. He states that we should learn of and from those that we are seeking to proclaim Christ to and I would certainly agree with that. Indeed too often we bring too much western trappings in our presentation of the gospel with those outside our culture. However, he is too generous in his affirmation that perhaps, in some cases we should allow a follower of Christ to remain a Hindu, a Buddhist, or a Jew (p. 260). To be a silent "Christian" as it were within their faith milieu. Would the Apostle Paul have agreed? I doubt it. In Philippians 3:5,8 he recounts his past pedigree of "a Hebrew of Hebrews" a Pharisee par excellence and yet he considers that all dung in comparison to his redemption in Christ. As believers in Christ we must be generous in our presentation of the Christian faith, we must temper our words with compassion and love but we must not allow that generosity to somehow blur the distinctions of what it means to be a Christian just to enlarge the definition of orthodoxy, because as we do our orthodoxy looses its meaning and Christianity becomes just another faith, another religion in a plurality of beliefs rather than the one true faith. Note Jesus' words in John 14:6 "I am the way, the truth, and the life; no one comes to the Father but through me." These are words that McLaren should ponder as he seeks to redefine orthodoxy and make it more generous.
One brief word of note regarding the typeface, it is smaller than usual and the footnotes are almost microscopic which may be a hindrance for those that are visually-impaired.
McLaren's "Generous Orthodoxy" is essentially a compilation of various items gleaned from numerous church denominations, sects, and movements. His is a "cafeteria" approach in which he picks and chooses what he likes and discards the rest. Over all he seems to be very gracious in his comments as he interacts with diverse schools of thought within Christendom. However, I fear that McLaren has given away too much in his widening of the orthodoxy tent. For instance, at the end of the chapter entitled "Why I am a Fundamentalist/Calvinist" he tells the reader that if anyone wants to be part of the generous orthodoxy that they should jettison the notion of "solas," i.e. sola fide (by faith alone) "sola Scriptura" (by Scripture alone) etc and/or the TULIP acronym of Calvinism along with any other creeds and beliefs that in his opinion denotes Christianity as reductionistic. However, these are elements I am not willing to discard because in a sense they define my understanding of orthodox Christianity.
This widening of the tent is even more pronounced in the chapter "Why I am Incarnational" in which he interacts with other world faiths. He states that we should learn of and from those that we are seeking to proclaim Christ to and I would certainly agree with that. Indeed too often we bring too much western trappings in our presentation of the gospel with those outside our culture. However, he is too generous in his affirmation that perhaps, in some cases we should allow a follower of Christ to remain a Hindu, a Buddhist, or a Jew (p. 260). To be a silent "Christian" as it were within their faith milieu. Would the Apostle Paul have agreed? I doubt it. In Philippians 3:5,8 he recounts his past pedigree of "a Hebrew of Hebrews" a Pharisee par excellence and yet he considers that all dung in comparison to his redemption in Christ. As believers in Christ we must be generous in our presentation of the Christian faith, we must temper our words with compassion and love but we must not allow that generosity to somehow blur the distinctions of what it means to be a Christian just to enlarge the definition of orthodoxy, because as we do our orthodoxy looses its meaning and Christianity becomes just another faith, another religion in a plurality of beliefs rather than the one true faith. Note Jesus' words in John 14:6 "I am the way, the truth, and the life; no one comes to the Father but through me." These are words that McLaren should ponder as he seeks to redefine orthodoxy and make it more generous.
One brief word of note regarding the typeface, it is smaller than usual and the footnotes are almost microscopic which may be a hindrance for those that are visually-impaired.
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