By David A. Hollinger
The function of liberalized, ecumenical Protestantism in American heritage has too usually been obscured via the extra flamboyant and orthodox types of the religion that oppose evolution, embody slim conceptions of family members values, and proceed to insist that the U.S. may be understood as a Christian kingdom. during this publication, one in all our preeminent students of yank highbrow heritage examines how liberal Protestant thinkers struggled to include 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 hindrance, yet a possible foundation for public coverage and a countrywide tradition, does this suggest that non secular rules should be topic to a similar form of strong public debate often given to rules approximately race, gender, and the financial system? Or is there whatever specified approximately spiritual principles that invitations a suspension of severe dialogue? those essays, amassed the following for the 1st time, display that the severe dialogue of non secular principles has been valuable to the method in which Protestantism has been liberalized during the background 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 such a lot influential writings on ecumenical Protestantism. The publication beneficial properties an informative normal 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
12. Martin Marty, “Protestantism Enters Third Phase,” The Christian Century, January 18, 1961, 72. 13. I have discussed the coming together of these two antiprovincial revolts in “Ethnic Diversity, Cosmopolitanism, and the Emergence of the American Liberal Intelligentsia,” American Quarterly 27 (1975): 133–151. A recent and highly original contribution to the study of these developments is Daniel Greene, The Jewish Origins of Cultural Pluralism: The Menorah Association and American Diversity (Bloomington: Indiana University Press, 2011).
2. There were strong movements to this effect in the middle of the nineteenth century, and they continued episodically in the twentieth. S. Senate 16 • chapter 1 (where it died in committee) by Vermont Republican Senator Ralph Flanders: “This nation devoutly recognizes the authority and law of Jesus Christ, Savior and Ruler of nations, through whom we are bestowed the blessings of Almighty God”; see “The Congress: Hunting Time,” Time, May 24, 1954, 23. 3. The heavily religious character of the Enlightenment as it flourished even in late-eighteenth-and early-nineteenth-century America is emphasized in what remains after more than three decades the standard account of its topic, Henry F.
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.