Download e-book for iPad: After Cloven Tongues of Fire : Protestant Liberalism in by David A. Hollinger
By David A. Hollinger
The function of liberalized, ecumenical Protestantism in American heritage has too usually been obscured by means of the extra flamboyant and orthodox models of the religion that oppose evolution, embody slender conceptions of family members values, and proceed to insist that the USA can be understood as a Christian state. during this booklet, certainly one of our preeminent students of yankee highbrow heritage examines how liberal Protestant thinkers struggled to embody modernity, even on the price 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 hindrance, yet a possible foundation for public coverage and a countrywide tradition, does this suggest that non secular rules may be topic to a similar form of strong public debate ordinarily given to rules approximately race, gender, and the economic climate? Or is there anything detailed approximately non secular principles that invitations a suspension of serious dialogue? those essays, gathered right here for the 1st time, reveal that the serious dialogue of non secular rules has been important to the method wherein Protestantism has been liberalized in the course of the historical past of the USA, 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 booklet positive factors 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
The huge study conferences of 1942 and 1945 were held in integrated Ohio cities only after council officials had tried and failed to get assurances from hotel owner associations in Detroit and other cities that their black delegates would not be obliged to stay in segregated hotels. Very few national organizations remotely similar in size to the FCC were then refusing to convene in cities where their black participants would be humiliated. 23 Moreover, the leadership of ecumenical Protestantism was sufficiently linked with civil rights advocacy to lead President Harry S.
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).
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? Beyond mystical moments, how can one diminish social divisions in the long run, in the course of earthly life day after day? The ecumenists were more institution builders than revivalists, more devoted to creating and maintaining communities than to facilitating a close emotional relationship with the divine, and more frankly concerned with social welfare than with the state of the individual soul.
After Cloven Tongues of Fire : Protestant Liberalism in Modern American History by David A. Hollinger