By David A. Hollinger
The position of liberalized, ecumenical Protestantism in American historical past has too usually been obscured by means of the extra flamboyant and orthodox models of the religion that oppose evolution, embody slim conceptions of relations values, and proceed to insist that the us might be understood as a Christian state. during this booklet, one in every of our preeminent students of yank highbrow historical past examines how liberal Protestant thinkers struggled to embody modernity, even on the expense of yielding a lot of the symbolic capital of Christianity to extra conservative, evangelical groups of faith.
If faith isn't easily a personal challenge, yet a possible foundation for public coverage and a countrywide tradition, does this suggest that non secular principles will be topic to an analogous type of strong public debate as a rule given to rules approximately race, gender, and the economic system? Or is there anything particular approximately non secular rules that invitations a suspension of severe dialogue? those essays, amassed the following for the 1st time, display that the serious dialogue of spiritual rules has been crucial to the method through which Protestantism has been liberalized through the historical past of the USA, and make clear the complicated dating among faith and politics in modern American life.
After Cloven Tongues of Fire brings jointly in a single quantity David Hollinger's so much influential writings on ecumenical Protestantism. The e-book positive aspects an informative normal creation in addition to concise introductions to every essay.
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Extra info for After Cloven Tongues of Fire : Protestant Liberalism in Modern American History
Other voices pushed that self-critique in directions that were more novel, that distinguished the ecumenical discourse yet more starkly from evangelical discourse, and that embraced even more omnivorously the diversity of the world beyond white Protestantism. Two additional books of the same historical moment can represent these more radical voices that questioned even the foundations that were left unchallenged by Stringfellow and Dodge. Honest to God was written in England by the Anglican bishop John A.
Ecumenical leaders were thrilled with their apparent impact on the formation of the United Nations. ” Yet from the late 1940s onward the Protestant establishment was subject to increasingly pointed and well-organized attacks from the political Right—especially from evangelicals. By the time the civil rights movement, feminism, the sexual revolution, and the crisis over the Vietnam War forced ecumenical leaders to confront the magnitude of the gap between them and their rank-and-file laity, evangelicals had created a formidable set of rival institutions and public postures that undercut the claims of the ecumenists to speak for American Protestantism and provided religious cover for Protestants who were unmoved by the call of religious liberals for greater attention to social justice.
Theology: The God Is Dead Movement,” Time, October 22, 1965. For a fuller account with attendant documentation of the developments mentioned in this paragraph and those following, see chapter 2 in this volume. 17. N. J. Demerath III, “Cultural Victory and Organizational Defeat in the Paradoxical Decline of Liberal Protestantism,” Journal for the Scientific Study of Religion 34 (1995): 458–469, esp. 458–460. 18. B. Eerdmans, 1994); Nancy Pearcey, Total Truth: Liberating Christianity from Its Cultural Captivity (Wheaton, IL: Crossway Books, 2004).