One Faith No LongerPub Date : 2021-07-06DOI: 10.18574/nyu/9781479808663.003.0002
G. Yancey, Ashlee Quosigk
{"title":"The History of the Modernist-Fundamentalist Conflict","authors":"G. Yancey, Ashlee Quosigk","doi":"10.18574/nyu/9781479808663.003.0002","DOIUrl":"https://doi.org/10.18574/nyu/9781479808663.003.0002","url":null,"abstract":"This chapter discusses the historical development of the conflict between progressive Christians and conservative Christians in the United States. It begins with the historical modernist-fundamentalist conflict that emerged in the early twentieth century. That historical analysis puts the current conflict between liberal and conservative Christians into proper context. This historical analysis indicates how different Christians construct contrasting questions of meaning. Furthermore, it enables us to understand how these groups distinguish themselves from each other, define their own values, and develop unique cultural toolkits. Based on an examination of this history, the priorities of progressive and conservative Christians are theorized to have core, and not superficial, differences, with progressive Christians prioritizing political values and social justice and conservative Christians prioritizing theological values. These differences developed historically with the modernist-fundamentalist conflict and persist today in the animosity between progressive and conservative Christians.","PeriodicalId":353076,"journal":{"name":"One Faith No Longer","volume":"31 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116223634","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
One Faith No LongerPub Date : 2021-07-06DOI: 10.18574/nyu/9781479808663.003.0003
G. Yancey, Ashlee Quosigk
{"title":"Politics and the American Christian","authors":"G. Yancey, Ashlee Quosigk","doi":"10.18574/nyu/9781479808663.003.0003","DOIUrl":"https://doi.org/10.18574/nyu/9781479808663.003.0003","url":null,"abstract":"This chapter uses the American National Elections Survey, which uses thermometer scores to measure affinity or animosity toward fundamentalist Christians, Muslims, and atheists, to quantitatively explore whom progressive Christians and conservative Christians envision as their in-groups and out-groups. Progressive Christians tend to envision groups that are traditionally politically progressive, such as Muslims and atheists, as more acceptable than conservative Christians believe such groups to be. Progressive Christians also reject political conservatives as out-group members. Conservative Christians tend to reject Muslims and atheists, but they do not necessarily reject political liberals. This evidence suggests that progressive Christians tend to use political values to establish their social identity while conservative Christians tend to use theological values to accomplish that task. But another question is whether simply different political values drive this distinction or whether there are other underlying core values at play. To this end, more is occurring here than merely different priorities being placed on theology and politics by progressive and conservative Christians, and there is a need to use qualitative methods to gain a more holistic understanding of progressive and conservative Christian differences.","PeriodicalId":353076,"journal":{"name":"One Faith No Longer","volume":"17 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126718511","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
One Faith No LongerPub Date : 2021-07-06DOI: 10.18574/nyu/9781479808663.003.0004
G. Yancey, Ashlee Quosigk
{"title":"I Am Pro-life but …","authors":"G. Yancey, Ashlee Quosigk","doi":"10.18574/nyu/9781479808663.003.0004","DOIUrl":"https://doi.org/10.18574/nyu/9781479808663.003.0004","url":null,"abstract":"This chapter focuses on issues of discrepancy between progressive and conservative Christians to political positions associated with the larger political affiliated group. The chapter looks at blogs from each group of Christians that disagree with an issue in their respective political parties. It examines progressive Christians defining themselves as pro-life and conservative Christians who support immigration reform. Content analysis of these blogs indicates that progressive Christians challenge the ethics of other progressives to live up to their political values, and they appeal to the ideals for compassion and justice. However, they do not tend to advocate legislative changes to support their pro-life values. Progressive Christians appear to prioritize caring for the marginalized more than raw political victories for their concern about abortion. Conservative Christians approach issues of immigration by using biblical legitimization to argue for legislative changes. They also do not hesitate to call for legislative reform. Ultimately, they do not perceive it to be important to placate their political peers, but rather they make demands based on their theological concerns. This chapter discusses not only the reverence conservative Christians have for their theological values but also some of the larger social justice values of progressive Christians.","PeriodicalId":353076,"journal":{"name":"One Faith No Longer","volume":"47 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122075003","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
One Faith No LongerPub Date : 2021-07-06DOI: 10.18574/nyu/9781479808663.003.0010
G. Yancey, Ashlee Quosigk
{"title":"Conclusion","authors":"G. Yancey, Ashlee Quosigk","doi":"10.18574/nyu/9781479808663.003.0010","DOIUrl":"https://doi.org/10.18574/nyu/9781479808663.003.0010","url":null,"abstract":"The book concludes with a few closing statements about the implications of a polarized, and even separated, Christianity. What can this religious conflict mean as it concerns our understanding of Christianity as a potential global Christian identity in the United States? Theories of secularization may operate differently with progressive and conservative Christians. Such differences may make it more difficult for progressive Christians to sustain their religious communities. This chapter speculates about how such a split in Christianity could occur and what the end result might be. Then, moderate Christians, or Christians who are neither progressive nor conservative, are discussed. Next, the chapter discusses the implications of our findings as it concerns future strategies for studying American Christianity. Finally, the chapter looks at potential extensions of this work and calls for further research efforts to understand how progressive Christians and conservative Christians shape their cultural identities.","PeriodicalId":353076,"journal":{"name":"One Faith No Longer","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131721665","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
One Faith No LongerPub Date : 2021-07-06DOI: 10.18574/nyu/9781479808663.003.0009
G. Yancey, Ashlee Quosigk
{"title":"Do Red and Blue Christians Belong Together?","authors":"G. Yancey, Ashlee Quosigk","doi":"10.18574/nyu/9781479808663.003.0009","DOIUrl":"https://doi.org/10.18574/nyu/9781479808663.003.0009","url":null,"abstract":"This chapter builds on the book’s prior observations of the distinctive priorities and the out-grouping tendencies of progressive versus conservative Christians. Not only are these groups distinct from each other, but they also view each other with suspicion. The chapter first briefly looks at the construction of the distinctive social identities and cultural toolkits of progressive Christians and conservative Christians. These social mechanisms illustrate the enormous gap in the goals and direction of both groups. It then looks at the Hinduism-Buddhism conflict to gain a better perspective on the depth of the differences between progressive and conservative Christians. Differences between progressive and conservative Christians resemble the Buddhist and Hinduist distinctions, indicating a possible split into two distinct religious entities. Ultimately, the conclusion is that it is no longer useful to consider progressive and conservative Christians as members of the same religion.","PeriodicalId":353076,"journal":{"name":"One Faith No Longer","volume":"19 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114709671","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
One Faith No LongerPub Date : 2021-07-06DOI: 10.18574/nyu/9781479808663.003.0008
G. Yancey, Ashlee Quosigk
{"title":"Boundaries of Progressive Christians’ Social Identities","authors":"G. Yancey, Ashlee Quosigk","doi":"10.18574/nyu/9781479808663.003.0008","DOIUrl":"https://doi.org/10.18574/nyu/9781479808663.003.0008","url":null,"abstract":"This chapter unpacks why many progressive Christians see themselves as more closely aligned with Muslims than with conservative Christians and how their more flexible progressivist theology allows for this in-group and out-group phenomenon. Their humanistic ethic of social justice seeks to serve and learn from people, such as religious minorities like Muslims, who are perceived to have unequal access to power in Western culture. Progressives do not feel that Muslims need to accept traditional Christian doctrines in order to share in their humanistic ethic of social justice; in fact, they feel that rigid Christian doctrinal beliefs sometimes get in the way of that ethic. Whereas conservatives hold relatively moderate views of progressives, progressives hold much more negative views of conservatives. A substantial part of how progressives identify themselves is by exposing clearly what they are not—namely, conservative Christians. This chapter argues that the progressives’ strongly negative views of conservative Christians are tied to progressives’ belief that conservatives’ beliefs and behaviors have numerous moral deficiencies, and they are not taking seriously biblical principles of social justice. In contrast to theological conservatives, progressive Christians are more likely to surround themselves with a homogeneous Christian peer group that think like they do about Islam.","PeriodicalId":353076,"journal":{"name":"One Faith No Longer","volume":"35 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123575803","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
One Faith No LongerPub Date : 2021-07-06DOI: 10.18574/nyu/9781479808663.003.0007
G. Yancey, Ashlee Quosigk
{"title":"Progressive Christians as Theologically Flexible and Politically Optimistic","authors":"G. Yancey, Ashlee Quosigk","doi":"10.18574/nyu/9781479808663.003.0007","DOIUrl":"https://doi.org/10.18574/nyu/9781479808663.003.0007","url":null,"abstract":"This chapter looks at how progressive Christians construct their social identity and empirically address the philosophies, values, and beliefs that emerged as commonalities among theologically progressive Christian interviewees. These commonalities point to progressives having a flexible theology that is Jesus-centric, rejects traditional interpretations of hell, and stresses what this book has conceptualized and termed a “humanistic ethic of social justice.” With this ethic, progressive Christians maintain, in varying proportions, a loyalty to Jesus but distinguish themselves from their conservative counterparts in their willingness to learn from and accept non-Christians. They even embrace many of the beliefs of non-Christians, particularly individuals and beliefs perceived as marginalized in Western culture. Their identity is not simply based on partisan loyalty, but it is established through an adherence to their humanistic ethic of social justice, which contains important political implications that significantly separate them from conservative Christians. Namely, it is clear that progressive-leaning Evangelicals were more optimistic about politics and political solutions than conservatives. Still, politics itself does not drive their political optimism, but rather their political optimism is a consequence of their flexible theology that stresses the humanistic ethic of social justice.","PeriodicalId":353076,"journal":{"name":"One Faith No Longer","volume":"76 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126216058","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
One Faith No LongerPub Date : 2021-07-06DOI: 10.18574/nyu/9781479808663.003.0005
G. Yancey, Ashlee Quosigk
{"title":"In or Out?","authors":"G. Yancey, Ashlee Quosigk","doi":"10.18574/nyu/9781479808663.003.0005","DOIUrl":"https://doi.org/10.18574/nyu/9781479808663.003.0005","url":null,"abstract":"This chapter looks at findings from a qualitative study of Evangelicals, who are the largest Protestant Christian group in the United States. The data for this study were gathered from lengthy interviews with seventy-eight different US Evangelicals, including leaders as well as lay congregants. The interviewees largely came from a conservative Southern Baptist church and a progressive nondenominational congregation. The chapter looks at how these Evangelicals evaluate fellow Evangelicals with theological views opposed to their own, and it examines how they evaluate members of another religion altogether—in this case, Islam. The chapter further dissects how Evangelicals’ inclinations toward either conservative or progressive theology affect their evaluations of other Christians and non-Christians. Concepts such as insider movements and Chrislam also help to illustrate the contrast between progressive and conservative Christians. Theologically conservative Christians see themselves as more closely aligned with theologically progressive Christians than with Muslims and are more likely to surround themselves with heterogenous Christian peers (who hold a variety of theological perspectives). Progressive Christians see themselves as more closely aligned with Muslims than with conservative Christians and are more likely to surround themselves with homogeneously thinking Christian peers (who hold similar theological perspectives).","PeriodicalId":353076,"journal":{"name":"One Faith No Longer","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121658556","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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