This dissertation investigates the development of progressive Christianity. It explores the ways in which progressive Christian churches in Canada adopt biblical criticism and popular theology. Contributing to the anthropology of Christianity, this study is primarily an ethnographic and linguistic analysis that juxtaposes contemporary conflicts over notions of the Christian self into the intersecting contexts of public discourse, contending notions of the secular and congregational dynamics. Methodologically, it is based upon two-and-a-half years of in-depth participant observation research at five churches and distinguishes itself as the first scholarly study of progressive Christianity in North America. I begin this study by outlining the historical context of skepticism in Canadian Protestantism and arguing that skepticism and doubt serve as profoundly religious experiences, which provide a fuller framework than secularization in understanding the experiences of Canadian Protestants in the nineteenth and twentieth centuries. In doing so, I draw parallels between the ways that historical and contemporary North American Christians negotiate the tensions between their faith and biblical criticism, scientific empiricism and liberal morality. Chapter Two seeks to describe the religious, cultural and socio-economic worlds inhabited by the progressive Christians featured in this study. It focuses on the worldviews that emerge out of participation in what are primarily white, middle-class, liberal communities and considers how these identity-markers affect the development and lived experiences of progressive Christians. My next three chapters explore the ways that certain engagements with text and the performance or ritualization of language enable the development of a distinctly progressive Christian modality. Chapter Three investigates progressive Christian textual ideologies and argues that the form of biblical criticism that they employ, along with entrenched concerns about the origins of the Christian faith ultimately, leads to a rejection of the biblical narrative. Chapter Four examines the ways in which progressive Christians understand individual 'deconversion' narratives as contributing to a shared experience or way of being Christian that purposefully departs from evangelical Christianity. The final chapter analyses rhetoric of the future and argues that progressive Christians employ eschatological language that directs progressive Christians towards an ultimate dissolution.

This dissertation investigates the development of progressive Christianity. It explores the ways in which progressive Christian churches in Canada adopt biblical criticism and popular theology. Contributing to the anthropology of Christianity, this study is primarily an ethnographic and linguistic analysis that juxtaposes contemporary conflicts over notions of the Christian self into the intersecting contexts of public discourse, contending notions of the secular and congregational dynamics. Methodologically, it is based upon two-and-a-half years of in-depth participant observation research at five churches and distinguishes itself as the first scholarly study of progressive Christianity in North America. I begin this study by outlining the historical context of skepticism in Canadian Protestantism and arguing that skepticism and doubt serve as profoundly religious experiences, which provide a fuller framework than secularization in understanding the experiences of Canadian Protestants in the nineteenth and twentieth centuries. In doing so, I draw parallels between the ways that historical and contemporary North American Christians negotiate the tensions between their faith and biblical criticism, scientific empiricism and liberal morality. Chapter Two seeks to describe the religious, cultural and socio-economic worlds inhabited by the progressive Christians featured in this study. It focuses on the worldviews that emerge out of participation in what are primarily white, middle-class, liberal communities and considers how these identity-markers affect the development and lived experiences of progressive Christians. My next three chapters explore the ways that certain engagements with text and the performance or ritualization of language enable the development of a distinctly progressive Christian modality. Chapter Three investigates progressive Christian textual ideologies and argues that the form of biblical criticism that they employ, along with entrenched concerns about the origins of the Christian faith ultimately, leads to a rejection of the biblical narrative. Chapter Four examines the ways in which progressive Christians understand individual 'deconversion' narratives as contributing to a shared experience or way of being Christian that purposefully departs from evangelical Christianity. The final chapter analyses rhetoric of the future and argues that progressive Christians employ eschatological language that directs progressive Christians towards an ultimate dissolution.