Download PDF Open Christianity: Home by another Road, by Jim Burklo
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Open Christianity: Home by another Road, by Jim Burklo
Download PDF Open Christianity: Home by another Road, by Jim Burklo
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Product details
Paperback: 288 pages
Publisher: Saint Johann Press (March 12, 2008)
Language: English
ISBN-10: 1878282069
ISBN-13: 978-1878282064
Product Dimensions:
6.2 x 0.8 x 9.2 inches
Shipping Weight: 13.6 ounces (View shipping rates and policies)
Average Customer Review:
3.6 out of 5 stars
12 customer reviews
Amazon Best Sellers Rank:
#1,091,288 in Books (See Top 100 in Books)
This is actually a pretty good book, and the author is clearly a kind, caring man who walks his talk. He's a much better representative of liberal Christianity than Spong, who is surprisingly mean-spirited and angry (from what I read of one of his books). What bothers me about this book is the full-on atheism behind the message - the author clearly sees Jesus as an inspiration for "social justice" and helping the poor, but he doesn't believe in the resurrection or even in an afterlife! Instead, the reason you have eternal life is that your brain shuts down before you experience death so somehow, in this netherworld of not-quite-having-died yet you may feel like you are living forever, and because all you ever experience is life anyway, because you can't experience being nothing, then that's your "eternal life." Hardly comforting. Because of this explanation of "eternal life," I'm left wondering what the author actually thinks God is, or what a soul is. He talks a lot about God and soul but clearly disbelieves in the supernatural. There's a middle ground between outright atheism (albeit, a kinder, gentler atheism) and the fundamentalism seen in certain Christian sects - this book did not provide it. Still, this book can be inspiring on other levels when it comes to helping others and making a difference.
I read this immediately after reading The Heart of Christianity: Rediscovering a Life of Faith by Marcus J. Borg. The two books make many of the same points, but they are very different books. Borg's is elegantly reasoned and written, whereas this one is more personal and folksy. Personally, I prefer Borg's style to Burklo's. However, if you agree with Borg's ideas but find his style too dry and scholarly, you might like this one.
I have been searching for a spiritual "home" for a long time, and this book allowed me to look again at Christianity.
It's one of the essential books as we move religion into a new millennium of inclusivity, compassion, love - all the lessons Jesus taught us when he walked with us.
Book exactly as described. Arrived Early. Recommend dealer. What more to say? 22 words to describe a good buy ?
The "Reader from San Mateo" with his/her critique of "An Open Road" is EXACTLY the type of "religious" person for whom this book is written. The single most important aspect of this book is that the author draws on scripture to substantiate his position. It is not just his opinion. There is no exclusivism in Christ's teachings. From the very brief insight into the Nativity story at the very beginning to the beautiful vignettes from his urban ministry experiences that begin each chapter, the author very meaningfully tells us that we are all one under God, that God has many faces he shows to many of different faiths, and that Christ came to reveal to us the beauty and strength of the spirit of in all of us.
Rev. Burklo begins with a fairly standard methodology. He rejects the truth value of meta-narratives, focusing divinity solely within particular "Christ experiences." He redescribes the Gospel story in terms of language and discourse. His primary critique of meta-narratives is that they are exclusionary, and hence run counter to his desire for inclusiveness. Rev. Burklo asserts a personal affinity to Christian imagery, but he grants equal status to other religious narratives.Within his methodology, Rev. Burklo defines "doctrine" and related terms in a negative manner. He dismisses any portion of the Bible or creeds that he deems to be exclusionary and/or contrary to reason. His definitions do not include Roman Catholic, Orthodox or Reformed Protestant understandings of these terms and he does not explore why doctrines arose or whether particular doctrines have positive value, intellectually or experientially. The tendency of this methodology to exclude the orthodox reflects a performative self-contradiction inherent in inclusion/exclusion dialectics.Rev. Burklo proceeds to offer a fairly standard critique of the Bible's value as a historical document. He posits a dichotomy between critical inquiry and literalism. He rejects the latter but offers only a cursory nod to the possibility of a third position. In particular, the concept of the Bible and creeds as "witnesses" is not discussed. The destination of his critique is an assertion that Jesus was not God, but rather, and exclusively, a spiritually attuned human.Rev. Burklo then commences the constructive portion of his project. He asserts universal validity to religious feeling, and ascribes to religious feeling a set of positively valorized attributes. These attributes include deep personal happiness (focused through meditation and ego renunciation), optimism, and an ethical program of peace and social justice.While Rev. Burklo asserts his constructive program vigorously, his defense of it is not compelling. To the suggestion that religious feeling may find an atheistic explanation in terms of brain chemistry, cultural situation, and/or concepts such as infantile regression and wish fulfillment, he argues only that "[w]e know better in our hearts..." (p.29). With respect to the suggestion that an ethical program of peace and social justice does not necessarily flow from religious feeling, he acknowledges a groundwork problem (p. 111) but does nothing with it. Rev. Burklo's rejects numerous doctrines (e.g., the trinity) as illogical, but sees no illogic in making the problematic assertion (given our history of cruelty and indifference to inequality) that people are inherently good (p. 117). To the suggestion that religious feeling, without more, leaves little function for the visible church, Rev. Burklo asserts that local churches remain important to promote human contact and community service (p. 135) and to maintain the vocations of teachers in a "system of spiritual authority..." (p. 80). He envisions a day when different faiths will come together in a vibrant, non-antagonistic tapestry (p. 152). He does not address the cultural logic of his own program, which, if embraced, would undermine the reasons why distinctive faith communities exist.Beyond page 127, the chapters are a compilation of sermon notes illustrating earlier points or discussing "topics."
The ability to communicate the message of Christianity in simple and relavent ways is illusive , but not to Jim Burklo. I relished his explanations of the essential truths of the Christian faith . This is must reading for the faithful and for the unfaithful because it is clear and honest and deeply moving.Leda SanfordCalifornia
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