Thank you, Peter Davison, (The Highway — Jan. 09) for your article on "conservative" and "liberal" Christians. As a layperson and an Anglican clergy spouse, I have been challenged to understand the theology associated with these labels, as our daughters have joined a "conservative" church and one of our parents has embraced the ultra "liberal" teachings of Bishop John Spong. I offer the following overview of each position in hope that it might increase understanding between those claiming to know Christ in both "camps."

The Liberal / "Progressive" Christian

German scholarship from the late 1800s had a huge influence on the development of more liberal, and what some call "progressive," Christian theology. The big question of the day was, how are we to believe in miracles and supernatural events when they appear to fly in the face of modern science? Basically the answer was, we can't. In the simplest terms possible, the general conclusion was that the supernatural events recorded in the Bible could not have happened. Further, the words and actions of Jesus recorded in the Gospels were considered historically unreliable, and frequently attributed to zealous members of the faith wishing to reinforce their claim that Jesus was the Messiah. Most liberal Christians today, do not believe the Bible is historically or scientifically accurate, but do believe it contains history and deep insight into the human family's relationship to God. This approach allows many people uncomfortable with a more literal reading of scripture to retain faith in God. For many, it makes sense that God was active in evolution, rather than in supernatural creation.

Some see the feeding of the 5000, as the result of a crowd so moved by Jesus' words that they spontaneously began to share their food. A seminary professor once said to me, "The Bible is like a window through which we view God. We don't worship the window, we worship the God we see through that window." For liberal Christians the stories in the Bible, if not factually / literally true, are considered very true indeed at a "deeper" spiritual level. The liberal scholar, Marcus Borg, claims that this view still shares much in common with more conservative or "Earlier Paradigm" Christians, in that it "strongly affirms the reality of God, the centrality of the Bible, the centrality of Jesus, the importance of a relationship with God as known in Jesus and our need (and the world's need) for transformation." (The Heart of Christianity, 17)

The range of theological positions within the liberal, progressive, or what Borg calls the "emerging paradigm" perspective, is wide. Many liberal Christians don't know what to believe about the Old Testament but hold firmly to the words and actions of Jesus as reliable and historically true. Others, like a seminary professor I knew, claim, There are only two words we can be sure Jesus actually said, and they are "I thirst." Some liberals place greater emphasis on transformation in this world than on an afterlife, and others are not at all sure there is an afterlife. Some are uncomfortable with, or reject, sacrificial atonement theology (Jesus died for our sins). And others, like Bishop Spong, disbelieve the virgin birth and claim that Jesus was not physically raised from the dead.

It is my experience that even when there is uncertainty about historical details most liberal Christians sitting in the pew, still believe that Jesus is the Christ, that He came to show us how to live, repent, receive forgiveness, love God and love our neighbour. They believe Jesus was crucified, died, was buried, and rose again. Some believe in a spiritual, rather than physical resurrection, but most believe that the spirit of the resurrected Christ is alive today and that they experience the Holy Spirit in their lives. They believe Jesus challenges us to bring His deep compassion and love to the hurting and marginalized people of the world.

If this sounds right to you then you will find yourself leaning towards the liberal camp. You are more likely to believe that "human reason and experience" trumps "scripture" and "tradition" when making decisions about how to live the Christian life. You are more likely to desire "inclusive language" in prayers, hymns, and liturgy. You are more likely to agree with the direction the North American Anglican/Episcopal Churches are taking in their approach to scripture, and the resulting acceptance of an openly gay Bishop, and the blessing of same-sex unions. You place a great deal of importance on inclusiveness, as a response to Christ's call to love and compassion, and are more likely to see Christ, not as the only path to God, but as one path among many (pluralism). You are also more likely to send aid to others in the world without feeling it essential to share your faith.

The Conservative / Orthodox Christian

To understand the faith of more "conservative" Christians, think of mainline denominations of just a few generations ago. Many in the congregation would have believed in a more "literal" interpretation of the Bible, others would have made allowances for ancient cultures and limited scientific knowledge, but most believed that the Bible was historically reliable in understanding God's relationship with His people through the centuries, God's plan of salvation for the world, and God's will for our lives.

For conservative Christians today, there is still no question that the Bible, as "God's Word", is the rock upon which they stand, come what may. It is their anchor in the shifting tides of moral values, post-modernism, and pluralism. They believe the Bible, and their faith, is not the result of human imagination, but firmly grounded in history. They point to 25,000 archeological discoveries in the last 150 years that confirm the existence of people, places, and events recorded in the Bible. They remind us that the Bible is the most historically accurate collection of religious writings in the world. As evidence for the historical Jesus they refer to the first century writings of Josephus, Tacitus, and Pliny the Younger, Roman historians who mention Jesus and his followers. They also point to more than 100 specific Old Testament prophecies they believe are fulfilled in the life, death, and resurrection of Jesus Christ.

Most conservative Christians believe that the virgin birth of Jesus, his miracles, sinless life, crucifixion and physical resurrection are literally true, and point to the disciples' willingness to face torture and death rather than recant their claims to have seen and touched the resurrected Christ. As in the words of our Anglican Prayer Book they believe that God sent Jesus, "to be incarnate from the Virgin Mary, to be the Saviour and Redeemer of the world." (BAS, 196) And that "His perfect sacrifice destroys the power of sin and death; by raising him (Jesus) to life you give us life for evermore." (BAS, 194) Conservatives hold the orthodox view that the free gift of forgiveness and eternal life (salvation) is available to all who, through faith, turn from their sin and follow Jesus. These members of our congregations hold firmly to the words of the Anglican liturgy recited most Sundays.

In caring for their neighbours, more conservative Christians generally emphasize changing the world through bringing people to a "saving" knowledge of Jesus Christ. They believe that it is through lives lived for Jesus, that poverty and abuses of power will be transformed. They are more likely to send aid to the poor with missionaries sharing the Gospel, than to simply send aid. Most believe it is every Christian's duty, male or female, to share the Gospel, and that women and men are equal before God and co-heirs in faith. One group, called "egalitarians" believes that men and women can be called to any position of leadership in the church and should live in mutual submission to one-another. Another group, called "complimentarians," believe that, although men and women are equal before God, they have differing roles to play within marriage and church leadership. Most "conservative" Christians also believe that followers of Christ are to turn from "behaviours" that the Bible identifies as sinful (that separate us from God / are displeasing to God), i.e. drunkenness, adultery, thieving, lying, homosexual acts, and so forth.

If this sounds right to you, you likely find yourself leaning towards the "conservative /orthodox" camp, along with the majority of Anglicans worldwide. You are more likely to believe that scripture trumps "tradition" and human "reason," that it is the best and final authority for living the Christian life, and that no one comes to the Father except through Jesus Christ. You are more likely to enjoy the traditional language of the liturgy, are able to call Jesus "Lord," name God as Father, and say the creed without wanting to change the words. You are also more likely to have difficulty with the direction the North American, Anglican/Episcopal Churches are taking in their approach to scripture, and the resulting acceptance of behaviour you consider contrary to the teachings of the Bible.

"By this all will know that you are my disciples, if you have love for one another." John 13:35

Conclusion

The majority of differences between conservative and liberal Christians have to do with their view of the Bible and the authority it should have in a person's life. How we view scripture informs the way we live out our faith and the moral positions we take. Although general statements can be made about liberals and conservatives, it is unwise and often very hurtful to make assumptions about an individual's faith based on a label. Through respectful dialogue with one another we may even be surprised to discover that we are closer in theology than we thought. We all need to be on guard against the temptation to be prideful and conclude that we are right, they are wrong, we are Christians, they are not, or that they will only be spiritually "mature" when they believe as we do. It is good to remember that Christ commanded us to love, not only our brothers and sisters in the faith, but our enemies as well. So however we wish to view those who believe differently than we do, if we claim to follow Christ, we are required to love them. There is no room for name-calling or hurtful, disrespectful remarks.

As our church wrestles with painful divisions, we would do well to remember that the world and our local communities are watching. Will they see Christ's love, compassion, forgiveness, and grace in us as we speak to our brothers and sisters in Christ with whom we disagree? Whatever the outcome for our church, let Christ's love be in our eyes, in our hearts, and on our tongues.

Bibliography

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(1 Peter 3:15)
—Antiquities 18:63-64
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