The Rev. J. Carl Gregg(M.Div., B.A.)is a New York Times-reading, NPR-listening, indie-film watching, Huffington Post-surfing, vegetarian-eating progressive, who also loves Centering Prayer, lectio divina, and praying-by-biking-to-work. He has been the Associate Pastor at Northminster Church in Monroe, Louisiana since May 2003. A recent graduate of the Diploma in the Art of Spiritual Direction program at San Francisco Theological Seminary, he is currently working on the dissertation for his Doctor of Ministry. He and his wife Magin are the proud parents of a cat (Pepper Poe) and a dog (Dobby).
For a classic discussion of the intersection between pluralism, progressivism, and pragmatism, see William James, William James: Writings 1902-1910: The Varieties of Religious Experience / Pragmatism / A Pluralistic Universe / The Meaning of Truth / Some Problems of Philosophy / Essays.
For more on models for understanding the relationship between Christianity and other religions see the work of Paul Knitter, including his soon-to-be-published book Without Buddha I Could Not Be A Christian.
For a similar, but more extensive, historical account of how we arrived at our current situation as well as "where we should go from here," see Phyllis Tickle, The Great Emergence: How Christianity Is Changing and Why.
On the possibilities for healthy, mutually-informative interactions between science and religion as well as each discipline's strengths and weaknesses, see John Haught, Christianity and Science: Toward a Theology of Nature. For the most perceptive articulation I know of to date on the fruit of such dialogue, see Philip Clayton, Adventures in the Spirit: God, World, Divine Action.
For the larger historical context of progressive Christianity's development, see Gary Dorrien, The Making of American Liberal Theology: Crisis, Irony, and Postmodernity: 1950-2005.
Marcus Borg, The Heart of Christianity: Rediscovering a Life of Faith, 15.
For how to prevent further abuse of this world, see Sallie McFague, A New Climate for Theology: God, the World, and Global Warming.
See Rebecca Ann Parker and Rita Nakashima Brock, Saving Paradise: How Christianity Traded Love of This World for Crucifixion and Empire.
For more detail on how the kingdom movement of Jesus became about the "next world," see John S. Kloppenborg, Q, the Earliest Gospel: An Introduction to the Original Stories and Sayings of Jesus.
See John Dominic Crossan, God and Empire: Jesus Against Rome, Then and Now.
For more on how the kingdom movement of Jesus relates to "systems and structures," not only to individuals, see Walter Wink, The Powers That Be: Theology for a New Millennium. For an even more recent account, see Brian McLaren, Everything Must Change: Jesus, Global Crises, and a Revolution of Hope.
Specifically, Jesus is quoting Isaiah 56:7.
For an introductory indictment against the idea that God required, encouraged, or allowed the death of God's son - an interpretation, which has been termed "divine child abuse" - see Rebecca Ann Parker and Rita Nakashima Brock, Proverbs of Ashes: Violence, Redemptive Suffering, and the Search for What Saves Us. For a more advanced exploration, see Jon Levenson, The Death and Resurrection of the Beloved Son: The Transformation of Child Sacrifice in Judaism and Christianity.
For an accessible, practical guide to cultivating first-hand experiences with God, see Daniel Wolpert, Creating a Life With God: The Call of Ancient Prayer Practices.
See, for example, Acts 9:2, "[and [they] asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem."
For a "thick description" of Great Commandment Christianity in the 21st century, see Shane Claiborne, The Irresistible Revolution: Living as an Ordinary Radical.
For more information on these and other related groups see the appendix of this sermon as well as Diana Butler Bass, A People's History of Christianity: The Other Side of the Story.
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