By J. Russell Hawkins, Phillip Luke Sinitiere

Christians and the colour Line analyzes the advanced entanglement of race and faith within the usa. Drawing on old and modern examples of racialized faith, the essays during this quantity think about the matter of race either in Christian congregations and in American society as a complete.
Belying the proposal post-racial the USA has arrived, congregations within the US are exhibiting an exceptional measure of curiosity in overcoming the deep racial divisions that exist inside American Protestantism. in a single fresh ballot, for example, approximately 70 percentage of church leaders expressed a powerful wish for his or her congregations to develop into racially and culturally various. so far, fact has eluded this professed hope as fewer than 10 percentage of yank Protestant church buildings have truly completed multiracial prestige.
Employing leading edge examine from sociology, historical past, philosophy, and spiritual stories, the members to this quantity use Michael Emerson and Christian Smith's groundbreaking learn Divided by means of religion (Oxford, 2000) as their start line to recognize vital ancient, sociological, and theological causations for racial divisions in Christian groups. jointly, in spite of the fact that, those students additionally supply confident steps that Christians of all races could take to beat the colour line and bring in a brand new period of cross-racial engagement.

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Extra info for Christians and the Color Line: Race and Religion after Divided by Faith

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Kutler (Detroit: Charles Scribner’s Sons, 2003). 13. ” 30, 32; Smalley, 7; Photo, CL&T, 2, no. 10 (October 1947), 30. ” See, for example, James Hudnut-Beumler, Looking for God in the Suburbs: The Religion of the American Dream and Its Critics, 1945–1965 (Brunswick, NJ: Rutgers University Press, 1994), 8–15. 14. E. Finkenbiner, “Anonymous,” and James F. Dew, Letters to the Editor, CL&T 2, no. 12 (December 1947), 6–9; E. B. Charles and Waldo Richardson, and Alice E. Norris and John Barbee, Letters the Editor, CL&T 3, no.

As such, personal conversion remained the focus Neoevangelicalism and the Problem of Race in Postwar America 17 of evangelicalism’s solidarity as a cooperative movement. 7 In retrospect, it appears clear that some of the emerging leaders of the new evangelicalism desired to address the subject of racial equality but could not gain traction on the issue for a variety of reasons. First, the very nature of evangelicalism made such an effort challenging. Beyond a fairly cohesive, if not always well-articulated, theology of personal conversion and its corresponding theological commitments, the theological basis of the evangelical movement was thin.

Besides grounding its appeal in Scripture, the genius of this approach was three-fold. First, it moved beyond the exegesis of a handful of passages, framing the discussion in the context of evangelicalism’s larger understanding of the work of Christ and the solidarity of born-again persons. Second, it brought the discussion to bear upon the one institution of indisputable importance to evangelicals, the group of born-again persons known as the church. Because most evangelicals were primitivists of one sort or another, they believed that their local congregations ought to embody the principles for church life found in the New Testament.

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