A Generous Orthodoxy: 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 (Hardcover)

~ (Author) "You are about to begin an absurd and ridiculous book..." (more)
Key Phrases: generous orthodoxy, pluralistic relativism, doctrinal distinctives, Jesus Christ, Roman Catholic, Holy Spirit (more...)

Editorial Reviews

Review

...this book will make you think. In a time when wee seem to be preaching intolerance in the name of God, McLaren's book is a voice of reason. — YouthWorker

(YouthWorker )

Product Description

By celebrating strengths of many traditions in the church (and beyond), this book will seek to communicate a "generous orthodoxy."

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Product Details

• Hardcover: 304 pages
• Publisher: Zondervan/Youth Specialties (September 1, 2004)
• Language: English
• ISBN-10: 0310257476
• ISBN-13: 978-0310257479
• Product Dimensions: 8.2 x 5.5 x 1.3 inches
• Shipping Weight: 14.4 ounces (View shipping rates and policies)
• Average Customer Review: 3.1 out of 5 stars  See all reviews (156 customer reviews)
• Amazon.com Sales Rank: #176,299 in Books (See Bestsellers in Books)

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Customer Reviews

Most Helpful Customer Reviews

71 of 75 people found the following review helpful:

3.0 out of 5 stars some good points, June 14, 2005

By	J. D Jones (Roubaix France) - See all my reviews (REAL NAME)

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.

287 of 325 people found the following review helpful:

3.0 out of 5 stars Stirs the pot and brings up a few chunks to chew on, October 3, 2004

By	Paul Mullen (Waukesha, WI) - See all my reviews (REAL NAME)

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.

53 of 57 people found the following review helpful:

3.0 out of 5 stars A Post-Modern Orthodoxy?, November 13, 2005

By	Robert W. Kellemen "Doc. K." (Crown Point, IN United States) - See all my reviews (TOP 500 REVIEWER)    (REAL NAME)

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Brian McLaren--author, pastor, professor, church leader--writes what his publishers describe as, "Orthodoxy beyond answers." This seems a fair assessment of McLaren's intent in, "A Generous Orthodoxy."

McLaren, as in all his writings, prefers story and poetry over systems and prose. In addition, he prefers a both/and approach over an either/or focus. In essence, "A Generous Orthodoxy" purposes to be a both/and story of major themes in Christian theology and Church history.

McLaren fashions himself a modern-day (perhaps we should say, "a post-modern-day") G. K. Chesterton, whose book, "Orthodoxy," McLaren quotes or refers to on numerous occasions. Though writing 100 years before McLaren, and 50 years before the supposed advent of post-modernity, Chesterton's discussion of Orthodoxy exposes the weaknesses both of modernity and post-modernity. If you are looking for Orthodoxy with answers, you may want to read Chesterton's classic.

McLaren goes to great lengths to emphasize his desire to not provide answers, but rather to raise questions. Because of this, for some, reading his book may feel more like Orthodoxy without answers. Indeed, there is a chasm between truth/facts beyond answers and truth/facts without answers. At times it can feel somewhat off-putting to be told in a variety of ways that those who search for answers either have an immature faith or a "modernity faith," but surely not a mature post-modern faith.

In my own ministry to post-moderns, I find them more interested in "answers" than might be imagined when reading "A Generous Orthodoxy." True, they find pat, trite answers distasteful. However, they do long for more than questions. I find that they desire Orthodoxy with reasoned answers discovered in loving community.

Ironically, a result of McLaren's emphasis may be an increase in either/or thinking, rather than a decrease. Like all reformers, McLaren is prone toward overemphasis in order to pull people back toward the "middle."

This seems the case with reference to historical theology and the traditions of the Church. Instead of both learning from historical theology and communicating theology to today's culture, McLaren seems to throw the baby (historical theology) out with the bath water (cultural relevance). This is odd given that the church that McLaren pastors integrates various historical worship styles into their service. The style and substance of historical Christianity are both worth emulating (of course, they are both worth critiquing, also).

"A Generous Orthodoxy" seems to unintentionally promote a second either/or mentality, this one pitting left brain analytical, systematic theology against right brain synthetical spiritual formation. It can and should be both/and, and I know McLaren believes the same. However, the tenor screams, "images, imagination, experience--these are what is most important." Jesus certainly believes that how we love is what matters most (Matthew 22:35-4), yet he also teaches how we "get there" when he reminds us that it is "the truth that sets us free" (John 8:32).

Though generous in the boundary lines of what fits into "Orthodoxy," McLaren at times is less generous toward those who draw the lines a tad tighter. In a book written to encourage dialogue, some of the monologue of "A Generous Orthodox" is likely to build walls instead of bridges.

To the extent that "A Generous Orthodoxy" encourages the search for the discovery of reasoned answers rather than the premature closure of questions, it is successful. To the extent that it challenges the typical either/or thinking of modernity (and of post-modernity, for that matter), it is helpful.

However, if you want truth for life discovered in community, then "A Generous Orthodoxy" may leave you hungering for more. If you want to learn what constitutes historic Orthodox doctrine, "A Generous Orthodoxy" may leave you baffled. And, if you are a staunchly conservative defender of those theological positions historically labeled "Orthodox," then "A Generous Orthodoxy" will likely seem neither generous nor Orthodox.

Reviewer: Bob Kellemen, Ph.D., is the author of "Soul Physicians," "Spiritual Friends," "Biblical Psychology," "Martin Luther's Pastoral Counseling," and "Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction."