Throughout the history of North America there have been a plethora of battles waged between those with conflicting theologies in terms of religion. Looking to the protestant faith, one can see how protestant beliefs and or presents have been challenged not only by faiths of obvious secular contrast, such as Catholicism, but also by minutely dissimilar denominations that have fracture off of preexisting sects. In comparing Josiah Strong’s “Our Country” to Harry Emerson Fosdick’s “Shall the Fundamentalists Win” a contrast in who is opposing Protestants authority can be seen, along with why these sects were challenging theological ideas of the time. Moreover, the response of Protestants over time can be contrasted in how they deal with threats …show more content…
Strong is commenting on religious sects that are very dissimilar to his religious views. For example, the main concerns Strong presents deals with Catholics and their allegiance to Rome (and or the Pope) along with the Mormons and their unacceptable practice of polygamy. When comparing Fosdick’s situation the problem is no longer between two obviously different sects with clear differences, but within the same sects of Protestantism. In comparing the two situations one would have to assume that the likes of Fosdick would have to be more benevolent on those of the opposing fundamentalist view, due to the fact that at the core of both religious institutions they are identical and even share the same statuses of Baptist or …show more content…
Moreover, one could argue that Protestant tolerance has evolved with time to be more “understanding” of dissimilar beliefs. For example, Strong makes the point that “the commands of the Pope, instead of the constitution and laws of the land, demand the highest allegiance of Roman Catholics in the United States.” (strong page 371) By drawing this comparison Strong is showing one of the flaws in this opposing faith that challenges not only American Laws but the Protestant dominance that is associated. Ultimately Strong warns that the loss of protestant values will lead to the growth of the “Romish Clergy.” This threat of Catholicism is purposed as a source of impending danger that simply cannot be
In the monograph Power, Politics, and the Missouri Synod: A Conflict That Changed American Christianity, James C. Burkee argues that the 1974 schism of the Lutheran Church-Missouri Synod commonly called “Seminex” was not only about theology but something more. Burkee is able successfully support his thesis. He does so by using quotations and observations from the time and from those who lived during seminex. Burkee also is able to show how seminex was about more than just theology by setting up the history of the LCMS before the actually event. Burkee makes reference that he was warned when he started his quest to learn more about seminex, this supports his claim in an interesting way.
(Baylor University). This quote sheds light to how the increase of politics in churches can poorly affect the connotation of the who believe in the same God and religious practices as another. Through the withholding of civil rights and liberties there is division amongst many churches all over the world. Evangelicals whether they be white or black often change their name because of the racist and evil ideologies that are associated with
In “Midnight Rising,” Tony Horwitz grips works of history that prod essential and enduring American themes of race, faith, individualism, violence, and social justice. Horwitz’s book breaks down the life of John Brown, an antislavery warrior. John Brown was raised in a very strong in his Calvinism faith that was instilled in him by his father, Owen Brown. Owen Brown made sure that John was raised properly with a strong heart of faith in Calvinism. Calvinism is “a faith ever vigilant against sin and undue attachment to the things of this world (9).”
Mr. David Brooks believes that, as shown through his article, “The Unifying American Story,” with the many crises in America, the crisis of purpose could be considered the most foundational and acts as a catalyst that caused the loss of the “Exodus Story” and ultimately resulted in the so called “radical secularists” becoming immersed in a social-science, technocratic mindset of self-interest. While this is true in many aspects, it is seemingly more accurate that, instead of crisis of purpose resulting in the loss of the “Exodus Story”, the “radical secularists” have become absorbed in self-interested competition which caused the loss of the “Exodus Story” and resulted in a crisis of purpose. Brooks states, “The Exodus narrative has pretty much been
When different political views and spiritual beliefs are put together, the consequences behind that mixture are often dire and it ultimately results to violence. He emphasizes the importance of learning the past as well as the most up-to-date events of these particular religions. Kimball does his best to explain why those types of problems tend to occur, but he also gives us insight as to how these problems can be corrected, which could lead to a better hope for the future. All it takes is people of good faith as well people of goodwill to come together to speak aloud against the fundamentalists.
There are forgotten pieces of history that must have shaped what the United States of America is today. The people who kept George Washington alive when he was little and how they did it have been forgotten by most. Some of the less obvious inspirations John Locke had and what caused them have been lost. Even some of his meaning is lost in his writing. These things helped to make America and its government the way they are today.
DBQ #5: Manifest Destiny When George Washington left office, he described American government as he wanted it to be. One of the four criteria he mentioned was his condemnation of partisan politics. However, few, if any, politicians headed this advice. Almost exclusively, bipartisan politics became a fact of American government; this placed yet another obstacle in the path of legislation that would allow the United States to progress socially, economically, and politically. An almost perfect example of the complexities caused by partisan politics is the Missouri Compromise of 1820.
Perhaps, the most frightening aspect of this book is the ever-darkening depravity of American culture. Honestly, if a reader traces the opponents of fundamentalism through the work, they find a disturbing trend that explains why America is facing the problems she’s facing today. Slowly but surely, those who hold to fundamentalism are becoming fewer in number. Now, most well-educated people would not know what fundamentalism is or (more importantly) what it stands for. Small wonder America is going to Hell in a handbasket (pardon my
In this book, Stanwood looks at how fear can be used in empire building. Stanwood observes that transatlantic fear of Catholicism begins in its result of the fundamental shift in English political culture. This shift takes charge of how political environment dominated by fears of popery not to mention, militant Protestantism as well. The chapters organized into three parts. The first part talks about how the political culture in England and America focus into the rising of James II to the throne but his administration was poor.
Barbara Diefendorf's book, The Saint Bartholomew's Day Massacre is a window into the struggle of religion and secular power during the Protestant Reformation. Beyond the social elitism, mob mentality is an ever-present force that is ignited during the Religious Wars. Differences in religion are a contributor to factional tensions. Manipulation by religious leaders and misunderstanding between the two religious sects’ practices create this religious tension. Although Protestants and Catholics share the core teachings of Christianity, a struggle for secular power, feelings of tribalism, and conflicting religious ideals not only solidify the schism between these two sects of Christianity, but escalated these tensions to bloodshed.
To those living in British America in the 1700’s, religion was a central fixture of everyday life. One’s denomination was intrinsically tied up in one’s ethnic and social identity, and local churches in the mid-Atlantic depended upon the participation and donations of their parishioners to survive. However, as the 18th century progressed, poorer farmers and ministers across the diverse sects of colonial America came to resent the domination of church life by the upper class. In a parallel development, a split had grown between the rationalists, who were typically wealthy, educated and influential men who represented the status quo, and the evangelicals, who disdained the impersonal pretention of the rationalists and promoted a spiritual and
The Radicalized Mind Joesph Strorm is a loyal brute, an extremist. He is an unwavering leader to Waknuk and the Repentances. He would sacrifice anything for his religion. Joseph is the kind of character that will do what he believes in with asking anyone one else. He is very cantankerous and hard to deal with and is a huge threat to David.
And two, Bill is essentially saying that the “more moral in faith” scenario is corrupt, but uses a word like Puritan in the
The Secular Versus the Sacred Secular and sacred groups are seen all around the world in different areas, the two groups have many beliefs that contradict each other which has led to conflict between the two. Secularism has no religious or spiritual basis and nothing connected through a monotheistic belief or rule (Keddie). An example of a secular group is Scientology, Scientology is a system of beliefs that a human is essentially a free and immortal spirit who merely inhabits a body---does not believe the existence of a supreme being, but qualifies as a religion under the broad definition propounded by the Supreme Court (“Religion”). Sacred groups such as Christianity, would beg to differ because of their spiritual basis and belief in God.
In A Public Faith, Miroslav Volf draws together essays and lectures on a focus spanning several years of relating theology and culture in a pluralistic world. Volf states, “My goal is to offer an alternative both to secular exclusion of religion from the public sphere and to all forms of ‘religious totalitarianism’—an alternative predicated not on attenuating Christian convictions but on affirming them robustly and living them out joyously” (p. xvii). In other words, can faith have a role that is constructive in public life for a modern, secular, democratic state that values political pluralism? This question involves the way in which people of faith root their public life in their faith instead of conversely rooting their faith in public