By David A. Hollinger
The position of liberalized, ecumenical Protestantism in American heritage has too usually been obscured through the extra flamboyant and orthodox models of the religion that oppose evolution, embody slender conceptions of kin values, and proceed to insist that the U.S. will be understood as a Christian state. during this publication, one in every of our preeminent students of yank highbrow heritage examines how liberal Protestant thinkers struggled to embody 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 easily a personal difficulty, yet a possible foundation for public coverage and a countrywide tradition, does this suggest that spiritual rules should be topic to an analogous type of powerful public debate regularly given to principles approximately race, gender, and the economic climate? Or is there anything detailed approximately spiritual principles that invitations a suspension of serious dialogue? those essays, amassed the following for the 1st time, display that the severe dialogue of spiritual rules has been vital to the method through which Protestantism has been liberalized through the background of the U.S., 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 ebook gains an informative basic 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
Moore, The Post-Darwinian Controversies: A Study of the Protestant Struggle to Come to Terms with Darwin in Great Britain and America, 1870–1900 (New York: Cambridge University Press, 1979); and Jon H. Roberts, Darwinism and the Divine in America: Protestant Intellectuals and Organic Evolution, 1859–1900 (Madison: University of Wisconsin Press, 1988). The standard work on the per- Accommodation with Enlightenment • 17 sistence of creationist ideas is Ronald L. Numbers, The Creationists: From Scientific Creationism to Intelligent Design (Cambridge, MA: Harvard University Press, 2006).
Just as Democrats lost most of the South to the Republican party, so, too, did ecumenists yield more and more of the cultural capital of the Reformation to the evangelicals. But Protestantism is not America. Neither is the South. The Democrats did well enough in the national arena by paying the price of turning the states of the Old Confederacy over to white Republicans. The ecumenists, even while they lost the leadership of Protestantism, advanced many of the goals of secular liberalism that they had embraced.
J. 17 These values were not peculiar to ecumenical Protestants, but their emphatic espousal demonstrated an accommodation with secular liberalism, especially as instantiated in specific causes such as civil rights, feminism, and the critical reassessment of inherited religious doctrine. To treat the ecumenical Protestant saga of the last half-century as a culmination of the accommodation of Protestant Christianity with the Enlightenment, as I do here, invites several qualifications. It will not do to suppose that the evangelical Protestants, who in my telling of the story are primarily resisters to modernity, experienced neither transformations within their own ranks nor internal diversification.
After Cloven Tongues of Fire : Protestant Liberalism in Modern American History by David A. Hollinger