The Collapse of Liberal Protestanism

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Niccolo and Donkey
A Religious Legacy, With Its Leftward Tilt, Is Reconsidered

NY Times

Jennifer Schuessler

July 23, 2013

For decades the dominant story of postwar American religious history has been the triumph of evangelical Christians. Beginning in the 1940s, the story goes, a rising tide of evangelicals began asserting their power and identity, ultimately routing their more liberal mainline Protestant counterparts in the pews, on the offering plate and at the ballot box.

But now a growing cadre of historians of religion are reconsidering the legacy of those faded establishment Methodists, Presbyterians and Episcopalians, tracing their enduring influence on the movements for human rights and racial justice, the growing “spiritual but not religious” demographic and even the shaded moral realism of Barack Obama — a liberal Protestant par excellence, some of these academics say.

After decades of work bringing evangelicals, Mormons and other long-neglected religious groups into the broader picture, these scholars contend, the historical profession is overdue for a “mainline moment.”

As one commenter put it on the blog Religion in American History, “It’s heartening that dead, white, powerful Protestants are getting another look.”

In the last year, some half-dozen books on the subject have been published; Princeton and Yale have held conferences dedicated to religious liberalism, and the recent annual meetings of the American Historical Association and the American Academy of Religion included panel discussions on the topic.

“We now have quite a lot of good stuff on evangelical Protestantism,” said David A. Hollinger, an intellectual historian at the University of California, Berkeley, who delivered a provocative presidential address to the Organization of American Historians in 2011, defending the legacy of what he called ecumenical Protestantism.

“But we ought to be studying the evangelicals,” Mr. Holligner added, in “relation to the people they hated.”

Hated is certainly the word, and the feeling went both ways. In a 1926 editorial on the Scopes trial, The Christian Century, the de facto house magazine of mainline Protestantism, dismissed fundamentalism as “an event now passed,” a momentary diversion along the march to modern, rational faith.

But by the 1940s evangelicals were mobilizing against the United Nations and other causes endorsed by mainline leaders, many of whom were later denounced as Communists in Christianity Today, the magazine founded in 1956 by the Rev. Billy Graham. The Century shot back, running editorials denouncing Mr. Graham as a Madison Avenue-style huckster leading a “monstrous juggernaut” that threatened to “set back Protestant Christianity a half-century.”

Mr. Graham’s magazine won the immediate battle for readers, surging past The Century in circulation within a year — a sign, Elesha J. Coffman argues in her new book, “The Christian Century and the Rise of the Protestant Mainline,” that The Century’s editors, mostly trained at the same elite institutions, were never as representative of the Protestant majority as they claimed to be.

But other scholars take a markedly different view. In “After Cloven Tongues of Fire: Protestant Liberalism in Modern American History,” published in April by Princeton University Press, Mr. Hollinger argues that the mainline won a broader cultural victory that historians have underestimated. Liberals, he maintains, may have lost Protestantism, but they won the country, establishing ecumenicalism, cosmopolitanism and tolerance as the dominant American creed.

Mr. Hollinger’s argument generated much chatter among his colleagues when he first presented it at the 2011 meeting. But his sometimes pugnacious new book, he said, is just a “punctuation mark” on the recent spate of work reconsidering the left-hand side of the American religious spectrum, which includes titles like Matthew S. Hedstrom’s “Rise of Liberal Religion: Book Culture and American Spirituality in the 20th Century”; Jill K. Gill’s “Embattled Ecumenism: The National Council of Churches, the Vietnam War and the Trials of the Protestant Left”; and David Burns’s “Life and Death of the Radical Historical Jesus.”

The surge of interest in liberal religion, many say, reflects the renewed vitality of religious history more generally, which has spread beyond its traditional redoubts in divinity schools to become one of the most popular specializations among academic historians, according to the American Historical Association.

Some scholars say that frustration with the perceived cultural and political dominance of evangelicals in the Bush era gave the subject extra urgency.

“At the end of the second Bush term, there was widespread interest in thinking about a religious left,” said Leigh E. Schmidt, a historian at Washington University in St. Louis, and the editor, with Sally M. Promey, of the recent book “American Religious Liberalism.” “The idea was, surely there is something besides simply a secular left.”

That something often does not look very churchlike. The Schmidt and Promey volume, which collects papers delivered at the Princeton and Yale conferences, includes essays on Bahaism among early-20th-century artists and “the metaphysical liberalism” of the U.F.O. obsessive and cult writer Charles Fort, among other far-flung subjects.

Conservative believers “may think this isn’t religion,” said Jon Butler, a Yale University scholar who is working on a history of religion in modern Manhattan. “But religion comes in an incredible number of forms.”

The dizzying varieties of American religious experience, scholars say, has roots nearly as deep as old-time religion. At the University of Virginia Mr. Hedstrom teaches a popular class called “Spiritual but Not Religious,” which traces the evolution of American spirituality from the 19th-century Transcendentalists to Alcoholics Anonymous, yoga and “the gospel of Oprah.”

Today’s “spiritual but not religious” phenomenon, Mr. Hedstrom argues, owes a strong debt to midcentury liberal Protestantism. In his book “The Rise of Liberal Religion” he traces the role of religious book clubs — which helped turn titles like the liberal pastor Harry Emerson Fosdick’s “On Being a Real Person” (1943) into best sellers — in creating a broad-based “middlebrow religious culture” that emphasized personal ethics and inner experience over theology.

“The focus on personal religious experience being at the heart of religious life, which does come out of liberal Christianity, seems to me alive and well,” Mr. Hedstrom said.

Some scholars with roots in more traditional churches caution against overstating the importance of liberal religion. The recent work on the subject is “a nice rebalancing of the historiographical ledgers,” said Mark Noll, a historian of religion at Notre Dame and a prominent evangelical intellectual. But for a tradition to have any continuing influence, he added, it needs committed bodies in the pews.

That point is seconded by Ms. Coffman, who worked as an editor at Christianity Today before entering academia. She currently teaches at the University of Dubuque Theological Seminary, a Presbyterian institution where pastors in training, she said, are less likely to be savoring their broad cultural victories than debating which elements of evangelical worship they should adopt to attract a viable congregation.

“I teach at a mainline seminary, and we do not feel very triumphal,” Ms. Coffman said.
Niccolo and Donkey
Niccolo and Donkey

Key takeaways:

niccolo and donkey The title of this thread is interesting, because while it's accurate of reality, it belies what the article is trying to assert. What is being asserted is what you capture in the takeaway: "Liberals, he maintains, may have lost Protestantism, but they won the country, establishing ecumenicalism, cosmopolitanism and tolerance as the dominant American creed." No, what happened is that the country's larger secular culture won the liberal churches, which have stopped being Christian in all but name, and in the process those churches' attendance has nosedived and their eventual doom has been sealed. Everything else is either rationalization or cynicism.

I would submit based on my own observation that the New York Times has a deep, abiding loathing for all conservative forms of Christianity, both Catholic and Protestant, and we should never lose sight of that, and this very article demonstrates this. One subtle aspect of this loathing is how monolithically the conservative Protestants ("evangelicals") are presented. In fact conservative Protestants are very diverse, and as I have found out since exploring the landscape in recent months they cannot be summarized by indexing Benny Hinn or Billy Graham or John Hagee or Pat Robertson -- And I won't even bother to mention all the televangelists. These guys, all of them Zionists, are frankly embarrassments of conservative Protestantism and objects of liberal snickering, but their celebrity is also a product of the non-Christian owned mass media, including the NY Times. In a word, these men are scarecrows built up by hostile media to be easily knocked down.

You would never know that there is a quiet, serious Protestantism brewing in the background, much of it Reformed and Calvinist in orientation. But there is, and it is not going away. I don't like making predictions but I'll say this much: America is wont to have religious revivals every hundred years or so, and I doubt we've seen the last.
Niccolo and Donkey

If you can be bothered (as I am a bit tired) to search the NY Times, there's an interesting article from a few months ago about how liberalizing churches in the USA have seen a corresponding drop in attendance. The NY Times has conceded the point that liberalization means the death of those churches.
Team Zissou
Yes, and I can tell you exactly how such movements end up: either they become Jews or they become the Last Christians.
Niccolo and Donkey