By David A. Hollinger
The position of liberalized, ecumenical Protestantism in American heritage has too frequently been obscured via the extra flamboyant and orthodox types of the religion that oppose evolution, embody slim conceptions of kinfolk values, and proceed to insist that the USA may be understood as a Christian kingdom. during this e-book, certainly one of our preeminent students of yankee highbrow background examines how liberal Protestant thinkers struggled to embody modernity, even on the expense of yielding a lot of the symbolic capital of Christianity to extra conservative, evangelical groups of faith.
If faith isn't easily a personal challenge, yet a possible foundation for public coverage and a countrywide tradition, does this suggest that spiritual rules could be topic to an analogous form of strong public debate more often than not given to principles approximately race, gender, and the economic system? Or is there whatever targeted approximately non secular principles that invitations a suspension of serious dialogue? those essays, accrued right here for the 1st time, show that the serious dialogue of non secular rules has been principal to the method through which Protestantism has been liberalized in the course of the historical past 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 such a lot influential writings on ecumenical Protestantism. The e-book positive factors an informative basic advent in addition to concise introductions to every essay.
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Extra info for After Cloven Tongues of Fire : Protestant Liberalism in Modern American History
Powers of the Secular Modern: Talal Asad and His Interlocutors (Stanford, CA: Stanford University Press, 2006); and Callum G. , Secularisation in the Christian World: Essays in Honour of Hugh McLeod (Surrey, UK: Ashgate, 2010). 5. For an unusually probing exploration of this feature of American politics, see Ryan Lizza, “Leap of Faith,” The New Yorker, August 15 and 22, 2011, 54–63. 6. , Religion and the Political Imagination (New York: Cambridge University Press, 2011). See also the most searching and comprehensive recent contribution to the sociology of religion in the United States, Robert Putnam and David Campbell, American Grace: How Religion Divides and Unites Us (New York: Simon & Schuster, 2010).
12 Stringfellow’s exploration of domestic American racism and Dodge’s commentary on missionary colonialism sharpened themes in ecumenical Protestant self-critique that were already well established by the early 1960s. Other voices pushed that self-critique in directions that were more novel, that distinguished the ecumenical discourse yet more starkly from evangelical discourse, and that embraced even more omnivorously the diversity of the world beyond white Protestantism. Two additional books of the same historical moment can represent these more radical voices that questioned even the foundations that were left unchallenged by Stringfellow and Dodge.
What happened to ecumenical Protestantism during the 1960s crisis and its aftermath can be instructively compared to what happened simultaneously to the Democratic Party in national politics. “We have lost the South for a generation,” President Lyndon Johnson is widely quoted as having said in 1964 when the Democratic Party aligned itself with the cause of civil rights for African Americans. The manner in which ecumenists risked their hold on American Protestantism is similar to the way the Democratic leadership imperiled its hold on the South, and with similar consequences.
After Cloven Tongues of Fire : Protestant Liberalism in Modern American History by David A. Hollinger