By David A. Hollinger
The function of liberalized, ecumenical Protestantism in American historical past has too frequently been obscured through 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 U.S. could be understood as a Christian kingdom. during this booklet, certainly one of our preeminent students of yankee highbrow historical past 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 challenge, yet a possible foundation for public coverage and a countrywide tradition, does this suggest that spiritual principles should be topic to an identical form of strong public debate as a rule given to rules approximately race, gender, and the financial system? Or is there anything certain approximately spiritual principles that invitations a suspension of severe dialogue? those essays, amassed the following for the 1st time, reveal that the severe dialogue of spiritual rules has been primary to the method through which Protestantism has been liberalized in the course of the historical past 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 good points an informative normal advent 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
Some of them, most conspicuously Dulles, soon pulled away from the political orientation that was put in place at these 1940s conclaves. But the Federal Council of Churches and the officials of its affiliated denominational bodies, along with The Christian Century (the house organ of the Protestant establishment), entered the postwar world publically committed to causes that were understood in contemporary American politics as liberal, if not radical. ” In that same year the national YWCA implemented the desegregation of its local chapters.
Yet the membership boom was deceptive. It did not quite keep up with the growth rate of the national population. It proved to be an anomaly in the long- term decline, visible in the 1920s and 1930s, of the relative place of mainstream churches in American society as whole. All religious organizations grew in the twenty years after World War II. The ecumenists failed to place their own prosperity in proper demographic perspective. A second condition fostering complacency was the Protestant establishment’s high standing in Washington, DC, and in the national media.
Among these were Edmund D. Soper’s Racism: A World Issue and Buell G. Gallagher’s Color and Conscience: The Irrepressible Conflict, two of the most searching and extensively developed critiques of racism written by any institutionally prominent white American at any time prior to the 1960s. Gallagher was 32 • chapter 2 the chief organizer of an interracial church in Berkeley, California, and was an unsuccessful candidate for Congress in 1948. He came within one percentage point of winning and probably would have entered Congress had he not allowed the Progressive party presidential candidate Henry Wallace to speak at a rally in his support.
After Cloven Tongues of Fire : Protestant Liberalism in Modern American History by David A. Hollinger