By David A. Hollinger
The position of liberalized, ecumenical Protestantism in American background has too usually been obscured by way of the extra flamboyant and orthodox models of the religion that oppose evolution, embody slender conceptions of kin values, and proceed to insist that the USA may be understood as a Christian kingdom. during this booklet, one in every of our preeminent students of yank highbrow historical past examines how liberal Protestant thinkers struggled to include 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 really easily a personal obstacle, yet a possible foundation for public coverage and a countrywide tradition, does this suggest that spiritual rules should be topic to an analogous form of strong public debate ordinarily given to principles approximately race, gender, and the economic climate? Or is there whatever designated approximately non secular principles that invitations a suspension of serious dialogue? those essays, gathered the following for the 1st time, show that the serious dialogue of spiritual principles has been relevant to the method in which Protestantism has been liberalized in the course of the historical past of the us, and make clear the complicated courting among faith and politics in modern American life.
After Cloven Tongues of Fire brings jointly in a single quantity David Hollinger's such a lot influential writings on ecumenical Protestantism. The publication good points an informative basic creation in addition to concise introductions to every essay.
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Extra resources for After Cloven Tongues of Fire : Protestant Liberalism in Modern American History
Eerdmans, 1994); Nancy Pearcey, Total Truth: Liberating Christianity from Its Cultural Captivity (Wheaton, IL: Crossway Books, 2004). C hapter 2 After Cloven Tongues of Fire: Ecumenical Protestantism and the Modern American Encounter with Diversity Why did the “mainline” Protestant churches experience a dramatic loss of numbers from the mid-1960s through the early twenty-first century, while the evangelical churches grew? This is only one of several questions I address in this essay, but it is the one that has generated the most interest.
The ecumenically saturated Fellowship of Reconciliation joined with the Congress of Racial Equality in 1947 to place interracial groups of travelers on Greyhound and Trailways buses in the Atlantic South. ”24 The integrationist agenda of the Protestant establishment in the 1940s was more talk than action, but some of the talk approached eloquence. Especially important in this respect were the essays and editorials in The Christian Century, which was the most prominent national magazine to protest against the internment of Japanese Americans as a racist violation of American constitutional principles.
I argue that it facilitated an engagement with many aspects of a diverse modernity that millions of Americans would not have achieved without the support and guidance of the ecumenical churches. Much of the influence of Protestant liberalism is now visible outside the churches, and for that reason has often been missed by scholars who focus on church membership. It is hyperbolic to claim that the ecumenists won the United States while yielding much of the symbolic capital of Christianity to the evangelicals, but there is something to it.
After Cloven Tongues of Fire : Protestant Liberalism in Modern American History by David A. Hollinger