John Shelby Spong

Spong's views on the Bible, God, and Jesus Christ challenged traditional Christian beliefs.[2][11][9]

Spong stated that he was a Christian because he believed that Jesus Christ fully expressed the presence of a God of compassion and selfless love and that this is the meaning of the early Christian proclamation, "Jesus is Lord."[12][13] Elaborating on this last idea, he affirmed that Jesus was adopted by God as his son,[14] and he says that this would be the way God was fully incarnated in Jesus Christ.[1] He rejects the historical truth claims of some Christian doctrines, such as the virgin birth[14] and the bodily resurrection of Jesus.[13] In 2000, Spong was a critic of the Congregation for the Doctrine of the Faith of the Roman Catholic Church's declaration Dominus Iesus, because it reaffirmed the Catholic doctrine that the Roman Catholic Church is the one true Church and that Jesus Christ is the one and only savior for humanity.[15]

Spong was a strong proponent of the church reflecting the changes in society at large.[16] Towards these ends, he called for a new Reformation, in which many of Christianity's basic doctrines should be reformulated.[1]

His views on the future of Christianity were "that we have to start where we are. As I look at the history of religion, I observe that new religious insights always and only emerge from the old traditions as they begin to die. It is not by pitching the old insights out but by journeying deeply through them into new visions that we are able to change religion's direction. The creeds were 3rd- and 4th-century love songs that people composed to sing to their understanding of God. We do not have to literalize their words to perceive their meaning or their intention to join in the singing of their creedal song. I think religion in general and Christianity in particular must always be evolving. Forcing the evolution is the dialog between yesterday's words and today's knowledge. The sin of Christianity is that any of us ever claimed that we had somehow captured eternal truth in the forms we had created."[18]

Spong debated Christian philosopher and apologist William Lane Craig on the resurrection of Jesus on March 20, 2005.[19]

Spong was a strong advocate for the inclusion of women in the church. He was one of the first American bishops to ordain a woman into the clergy, in 1977,[6] and he continued to support women's ordination throughout his career. Spong argued that the church needed to be more inclusive and accepting of diversity, including gender diversity.[2][3][4]

Spong was also a strong supporter of LGBTQ rights and was the first American bishop to ordain an openly gay man, Robert Williams, in 1989.[6] Spong argued that the church needed to be more accepting of LGBTQ people and that traditional Christian beliefs about sexuality needed to be reinterpreted in light of modern knowledge and understanding.[20]

Spong's writings relied on Biblical and non-Biblical sources and were influenced by modern critical analysis of these sources.[12] He believed in a nuanced approach to scripture, informed by scholarship and compassion, which he argued can be consistent with both Christian tradition and a contemporary understanding of the universe.[12] He is representative of a stream of thought with roots in the medieval universalism of Peter Abelard and the existentialism of Paul Tillich, whom he called his favorite theologian.[12]

Spong's books include "A New Christianity for a New World," "Rescuing the Bible from Fundamentalism," and "Why Christianity Must Change or Die".[12][21][22] In "A New Christianity for a New World," Spong argued for a fundamental rethinking of Christian belief away from Theism and outlined his ideas for doctrinal changes within Christianity in the modern world. In "Rescuing the Bible from Fundamentalism," Spong challenged the literal interpretation of the Bible and argued for a more nuanced approach to scripture; he also argued that St. Paul was homosexual, a theme that was satirized in Gore Vidal's novel Live from Golgotha.[12] In "Why Christianity Must Change or Die," Spong contended that Christianity must adapt to the changing world or risk becoming irrelevant.[22]

Spong's influence on the theological debate can be seen in the work of other theologians, such as Marcus Borg, John Dominic Crossan, and Karen Armstrong, who also challenged traditional Christian beliefs and called for a more inclusive and progressive faith.[23]

New Testament Catholic scholar Raymond E. Brown was critical of Spong's scholarship, referring to his studies as "amateur night". Spong frequently praised Brown's scholarship, though the affection was not returned, with Brown having commented that "Spong is complimentary in what he writes of me as a NT scholar; ... I hope I am not ungracious if in return I remark that I do not think that a single NT author would recognize Spong's Jesus as the figure being proclaimed or written about."[9]

Spong's ideas have been criticized by some other theologians, notably in 1998 by Rowan Williams, the Bishop of Monmouth, who later became the Archbishop of Canterbury. Williams described Spong's Twelve Points for Reform as embodying "confusion and misinterpretation".[24]

During a speaking tour in Australia in 2001, Spong was banned by Peter Hollingworth, the Archbishop of Brisbane, from speaking at churches in the diocese.[25] The tour coincided with Hollingworth leaving the diocese to become the Governor-General of Australia. Hollingworth said that it was not an appropriate moment for Spong to "engage congregations in matters that could prove theologically controversial".[26] After Spong's book Jesus for the Non-Religious was published in 2007, Peter Jensen, the Archbishop of Sydney, banned Spong from preaching at any churches in his diocese.[27] By contrast, Phillip Aspinall, the Primate of Australia, invited Spong in 2007 to deliver two sermons at St John's Cathedral, Brisbane.[27]

Following Spong's death, Mark Tooley told The Washington Times that Spong "claimed that he was making religion relevant for a new generation who could not believe in the supernatural, often citing his daughters. But the irony was that as he was making his case, modernity was ending and postmodernity starting, and his rationalist perspective became passé. There was new openness to the supernatural."[28]

Albert Mohler, president of the Southern Baptist Theological Seminary, described Spong's teaching as constituting the historic definition of heresy. Mohler asserted that Spong had "denied virtually every major Christian doctrine".[27]