By David A. Hollinger
The function of liberalized, ecumenical Protestantism in American historical past has too usually been obscured by way of the extra flamboyant and orthodox models of the religion that oppose evolution, include slender conceptions of family members values, and proceed to insist that the USA could be understood as a Christian kingdom. during this e-book, one among our preeminent students of yankee highbrow background examines how liberal Protestant thinkers struggled to embody modernity, even on the price of yielding a lot of the symbolic capital of Christianity to extra conservative, evangelical groups of faith.
If faith isn't really easily a personal quandary, yet a possible foundation for public coverage and a countrywide tradition, does this suggest that spiritual rules should be topic to a similar form of strong public debate ordinarily given to rules approximately race, gender, and the financial system? Or is there anything designated approximately spiritual principles that invitations a suspension of serious dialogue? those essays, accumulated right here for the 1st time, show that the severe dialogue of non secular rules has been imperative to the method through which Protestantism has been liberalized through the heritage of the USA, and make clear the advanced 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 publication gains an informative common creation in addition to concise introductions to every essay.
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Additional info for After Cloven Tongues of Fire : Protestant Liberalism in Modern American History
15. Harvey Cox, The Secular City: Secularization and Urbanization in Theological Perspective (New York: Macmillan, 1965), 268. 16. “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.
This point requires underscoring because in later decades evangelicals joined forces ecumenically with many Catholic and Jewish organizations in opposition to abortion, in support of Israel, and in other common causes. In the context of this recent history, the positions taken by evangelical leaders in the 1950s and 1960s are easily lost from view. ” The NAE did not formally endorse Richard M. Nixon’s presidential candidacy, but there was no doubt where the organization stood. Its national office actually coordinated special election-targeted prayers in evangelical churches throughout the country to be offered on every Sunday prior to the November election.
Stringfellow, a close associate of the radical Catholic activist Daniel Berrigan, was a vivid and controversial presence in the 1960s. 11 26 • chapter 2 The second book, The Unpopular Missionary, was written by Ralph E. Dodge, a senior Methodist missionary to Angola and Rhodesia. The book pushed with novel passion and urgency the long-standing complaint of liberal missionary theorists that missions had been too closely connected to colonialism and had tried to impose on indigenous peoples denominational distinctions that made no sense abroad.