By David A. Hollinger
The position of liberalized, ecumenical Protestantism in American heritage has too frequently been obscured by way of 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 could be understood as a Christian state. during this booklet, one among our preeminent students of yank highbrow background examines how liberal Protestant thinkers struggled to embody modernity, even on the rate of yielding a lot of the symbolic capital of Christianity to extra conservative, evangelical groups of faith.
If faith isn't easily a personal drawback, yet a possible foundation for public coverage and a countrywide tradition, does this suggest that non secular principles could be topic to an identical type of powerful public debate quite often given to principles approximately race, gender, and the financial system? Or is there anything certain 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 non secular rules has been crucial to the method in which Protestantism has been liberalized through the heritage 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 e-book good points an informative common advent in addition to concise introductions to every essay.
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Additional resources for After Cloven Tongues of Fire : Protestant Liberalism in Modern American History
4 For the particular subset of evangelicals called Pentecostals, with whom this scripture is the most identified, what mattered was the spiritual intensity of the moment, the re-creation of the immediate experience of unity among the varieties of humankind. Fellowship across various divisions was to be achieved though a charismatic engagement with the gospel in which everyone could share. For ecumenists, however, the big issue was what happens next. After the cloven tongues of fire have shown the possibility for a species- wide solidarity, how can that solidarity be institutionalized?
The establishment of a World Council of Churches, originally planned for the late 1930s, was delayed by World War II, but in 1948 the World Council became a reality. It was dominated by Americans who then campaigned earnestly through publications, sermons, and study conferences to educate their own constituencies on the need to supplement a local perspective with a global one. In the meantime, American entry into World War II generated a new and concentrated effort to outline what church leaders described as a Christian basis for a just, equitable, and peaceful future for the United States and the entire world.
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. I want to summarize my answer to that question here as plainly as I can. I argue that the evangelicals triumphed in the numbers game by continuing to espouse several ideas about race, gender, sexuality, nationality, and divinity that remained popular with the white public when these same ideas were abandoned by leaders of the mainline, ecumenical churches as no longer defensible.
After Cloven Tongues of Fire : Protestant Liberalism in Modern American History by David A. Hollinger