American Evangelicals: A Contemporary History of A by Barry Hankins

By Barry Hankins

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Quoted in Roy Fish, When Heaven Touched Earth: The Awakening of 1858 and Its Effects on Baptists (Azle, Texas: Need of the Times Publishers, 1996), 44. See also Kathryn Long, The Revival of 1857–58: Interpreting an American Religious Awakening (New York: Oxford University Press, 1998). 22. Bebbington, The Dominance of Evangelicalism. 23. Nathan Hatch, The Democratization of American Christianity (New Haven, Connecticut: Yale University Press, 1989). C H A P T E R T W O The Struggle with Modernism Origins of the Culture Wars Beginning in the second half of the nineteenth century, a new approach to theology developed within American Protestantism that seriously challenged the American evangelical consensus.

Episcopal minister Phillips Brooks is an example of the Romantic aspect of theological modernism in action. Brooks was born into an affluent, but not rich, Boston family in 1835. His mother was evangelical, his father Unitarian, and for a time while Brooks was growing up the family attended a Unitarian Church. Unitarians were the New England liberals of the day. They rejected many traditional evangelical beliefs, most notably the trinity, hence the name Unitarian. Largely because of his mother’s dissatisfaction with the liberal Unitarian Church, the Brooks family joined St.

Sponsored by two California millionaire executives, they were sent free of charge to every pastor, missionary, theological professor, YMCA and YWCA secretary, college professor, Sunday school superintendent, and religious editor in the Englishspeaking world. 21 The Fundamentals consisted of articles written by evangelical preachers, Bible teachers, and scholars, and they addressed every theological issue imaginable: evolution and higher criticism of scripture, the relationship of evangelical Christianity to science more broadly, daily Christian living, evangelism, missions, and so forth.

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