By David A. Hollinger
The position of liberalized, ecumenical Protestantism in American historical past has too usually been obscured via the extra flamboyant and orthodox models of the religion that oppose evolution, embody slender conceptions of relatives values, and proceed to insist that the us will be understood as a Christian kingdom. during this publication, one in every of our preeminent students of yank highbrow heritage examines how liberal Protestant thinkers struggled to include modernity, even on the fee 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 main issue, yet a possible foundation for public coverage and a countrywide tradition, does this suggest that spiritual principles may be topic to an identical type of powerful public debate often given to rules approximately race, gender, and the economic climate? Or is there whatever particular approximately non secular principles that invitations a suspension of serious dialogue? those essays, amassed right here for the 1st time, reveal that the severe dialogue of spiritual principles has been valuable to the method in which Protestantism has been liberalized in the course of the heritage of the U.S., 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 booklet 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
Numbers, The Creationists: From Scientific Creationism to Intelligent Design (Cambridge, MA: Harvard University Press, 2006). For the religious views of biologists, see Benjamin Beit-Hallahmi, “Atheists: A Psychological Profile,” in The Cambridge Companion to Atheism, ed. Michael Martin (New York: Cambridge University Press, 2007), 312. com/layout/set/popup/ news/2011/08/15/a_professor_s_departure_raises_questions_about_freedom_ of_scholarship_at_calvin_college. 10. A recent, exhaustive treatment of this movement is found in John S.
19 By 1940, however, several generations of missionary activity had populated the governing boards of many denominations and of many interdenominational service organizations such as the Young Men’s Christian Association (YMCA) and Young Women’s Christian Association (YWCA) with internationally conscious men and women convinced that denominational distinctions were being rendered increasingly anachronistic by cross-cultural contact. Meeting the challenge of a culturally diverse world demanded greater unity and a focus on essentials.
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. In the meantime one of the most popular Protestant clergymen in the country, the theologically liberal Norman Vincent Peale, registered his distance from the ecumenical leadership by refusing to join them in this crucial step away from the defense of Protestant nationhood and sid- Modern Encounter with Diversity • 25 ing instead with evangelicals.
After Cloven Tongues of Fire : Protestant Liberalism in Modern American History by David A. Hollinger