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eBook Less Than Conquerors: How Evangelicals Entered the Twentieth Century ePub

eBook Less Than Conquerors: How Evangelicals Entered the Twentieth Century ePub

by Douglas W. Frank

  • ISBN: 0802802281
  • Category: World
  • Subcategory: History
  • Author: Douglas W. Frank
  • Language: English
  • Publisher: W.B. Eerdmans (1986)
  • Pages: 310
  • ePub book: 1765 kb
  • Fb2 book: 1432 kb
  • Other: lrf lit mbr txt
  • Rating: 4.7
  • Votes: 136

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Douglas Frank's book Less than Conquerors: How Evangelicals Entered the 20th Century provides insight to thoughtful readers within and outside of the sub-culture described, American fundamentalism

Douglas Frank's book Less than Conquerors: How Evangelicals Entered the 20th Century provides insight to thoughtful readers within and outside of the sub-culture described, American fundamentalism. In the second half of the nineteenth century, Frank explains, the dominant position of the conservative Protestant in American culture succumbed to a number of social forces. For example, Charles Darwin made it possible for the man in the street to view the universe as an artifact without an artisan.

Altogether, Less Than Conquerors is a call to replace the blurred and .

Altogether, Less Than Conquerors is a call to replace the blurred and self-serving gospel of a besieged subculture with the genuine gospel of Jesus Christ. But the 1920s evangelicals felt like an embattled minority within a largely unbelieving culture, and perceived that history was very much out of their control.

The book explores and criticizes the manner in which evangelicals in the United States sought to control . Less Than Conquerors: How Evangelicals Entered the Twentieth Century. New York: Eerdmans Publishers, 1986.

The book explores and criticizes the manner in which evangelicals in the United States sought to control their destinies and their circumstances for the better part of 19th and 20th centuries. 1 Frank, Douglas, Less Than Conquerors: How Evangelicals Entered the Twentieth Century. New York: Eerdmans Publishers, 1986), 4. 2 ibid, 2. 3 Ibid, 312. Advertising.

How Old Was Solomon When He Began to Reign?

Less Than Conquerors: How Evangelicals Entered the Twentieth Century. How Old Was Solomon When He Began to Reign?

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The book describes how fundamentalists developed a pervasive network of organizations outside of the church setting .

The book describes how fundamentalists developed a pervasive network of organizations outside of the church setting and quietly strengthened the movement by creating their own schools and organizations, many of which are prominent today, including Fuller Theological Seminary and the publishing and radio enterprises of the Moody Bible Institute. Between Progress and Apocalypse: A Reassessment of Millennialism in American Religious Thought, 1800-1880.

Volume 58, Issue 2. June 1989, pp. 263-265. Stephen J. Stein (a1).

Frances FitzGerald’s The Evangelicals is an examination of how politics . Religious entrepreneurs like William B. Riley in the North and J. Frank Norris in the South concentrated on building fundamentalist fiefs rather.

Frances FitzGerald’s The Evangelicals is an examination of how politics and conservative Protestantism became intertwined. Frances FitzGerald’s The Evangelicals: The Struggle to Shape America is a 700-page historical overview of the conservative Protestantism that has become so omnipresent in our public life, including its offshoots in fundamentalism and Pentecostalism. Frank Norris in the South concentrated on building fundamentalist fiefs rather than political movements.

Although evangelicals enjoyed respect and leadership in American society in the decades before the Civil War, their fortunes declined precipitately in the wake of the industrialism, modernism, and secularism of the next half-century. By the 1920's evangelicals felt like an embattled minority within a largely unbelieving culture, and perceived that history was very much out of their control. Douglas W. Frank examines the spiritual significance of these events.

Comments

Yozshugore Yozshugore
Douglas Frank's book, "Less Than Conquerors," is best seen as a cautionary tale. Its subtitle, "How Evangelicals Entered the Twentieth Century," sets the period it covers. Upon reading it I thought about how much that old adage applies: "The more things change the more they stay the same."

Evangelicals are still less than conquerors. Granted, the specific issues are different, but the overall problems are the same. Just as was true at the turn of the last century, evangelical Christians today still have little impact on society. Like it was a century ago, our worship is still by and large self-centered, still heavy on entertainment, still light on glorifying God. Our programs are still oriented primarily to the goal of providing us with "fellowship" with other like-minded people. Our gospel is one of therapy and not transformation. Although outwardly evangelicals today may be more willing to be involved in the political arena than they were one hundred years ago, their appeal is still limited to those who are part of a similar socioeconomic class.

While "Less Than Conquerors" oversimplifies some issues, it is still an important work to consider for the lessons that can be drawn for evangelicalism as it enters the twenty-first century.
Ffel Ffel
History may be read for the purpose of learning facts; it may be read so that we may better understand ourselves; or it may be read as a cautionary tale so that we don't make the same mistakes our forebears did. Although Douglas Frank's book, "Less Than Conquerors," may be read for any of these three (and perhaps other) purposes, it is best seen as a cautionary tale. Its subtitle, "How Evangelicals Entered the Twentieth Century," sets the period it covers. And although one can learn something about that period through Frank's discussion and analysis, what must hit the perceptive reader more than anything else is how much that old adage applies: "The more things change the more they stay the same."

For the truth is that evangelicals are still less than conquerors. Granted, the specific issues are different, but the overall problems are the same. Just as was true at the turn of the last century, evangelical Christians today are still inhabiting a realm that has little impact on society. Our worship is still by and large self-centered, still heavy on entertainment, still light on glorifying God. Our programs are still oriented primarily to the goal of providing us with "fellowship" with other like-minded people. Our gospel is one of therapy and not transformation. Little serious discussion (much less action) is taking place in extending the reign of God on this earth. Although outwardly evangelicals today may be more willing to be involved in the political arena than they were one hundred or so years ago, their appeal is still limited to those who are part of a similar socioeconomic class.

While "Less Than Conquerors" may (and does) oversimplify some issues, it is still an important work to consider. For, again, as evangelicals we have not learned our lesson. We will not extend God's reign on this earth, which, as Christ's body we are called to do, if we have withdrawn into our fortress and our main concern is how the Gospel will benefit us rather than how it can transform the world around us.
EROROHALO EROROHALO
Losers in a culture war find themselves in a round room, with a mandate to sit in the corner. Dysfunctional coping mechanisms appear when the old maps of life are shredded. The alcoholic reservation Indian is one example.

A more poignant imagee of cultural demoralization is closer at hand in the Bible belt. Douglas Frank's book Less than Conquerors: How Evangelicals Entered the 20th Century provides insight to thoughtful readers within and outside of the sub-culture described, American fundamentalism.

In the second half of the nineteenth century, Frank explains, the dominant position of the conservative Protestant in American culture succumbed to a number of social forces. For example, Charles Darwin made it possible for the man in the street to view the universe as an artifact without an artisan.

Around the turn of the century, fundamentalists awoke to realize that the world had passed them by. It was in this period of self-doubt and redefinition, says Douglas Frank, that dysfunctional coping mechanisms took malignant root in the evangelical subculture.

Like the fortune teller's fatalistic customers, fundamentalists who had lost faith in their ability to shape the future began trying instead to divine the future. "Prophecy teaching" flourished, the speculative attempt to read current events into holy writ. Lurid pulp literature anointed one candidate after another as Antichrist. "I may be a loser now," the prophecy enthusiast could say, hugging his latest charts and paperbacks for security, "but soon, any day now, you're going to be an even bigger loser! So there!"

Others coped with external frustrations by turning their focus inward. The "victorious life" movement offered a subjective "spiritual power" to anxious, impotent seekers. By following self-hypnotic techniques, the seeker could acquire the longed-for nirvana. "I might look like a loser," the victorious believer could say, "but on the inside, where you can't see it or disprove it, I'm winning!"

Frank's most pointed analysis deals with the one cultural battle the fundamentalists won, prohibition. Using the metaphor of the lynch mob, Frank draws upon the career and writings of Billy Sunday to support his point. A demoralized, defeated people demonize some token of their impotent rage, some entity that can be safely, righteously hated. The frustrations of the mob are summed up, focused, and laid upon the designated victim, whose sacrifice symbolically lays that floating anxiety to rest. Like today's "Operation Rescuers," Billy Sunday's mobs were known to break things and hurt people in their righteous rampages against "demon rum." It was more than conviction that shut down all the saloons in Rochester, NY during a Sunday "crusade."

The growth of organized crime, and of widespread contempt for the law, made prohibition a Phyrric victory. At the moment, though, it looked like a good idea to people too bewildered to look beyond the moment. As the old preacher's maxim goes, a text without a context is a pretext. You don't cure a disease by focusing all your energies upon one sympthom, and ignoring underlying causes. You don't prevail against a total world view by accepting its legitimacy, and then complaining about one of its "outcomes".

Speaking from within the evangelical milieu, Douglas Frank knows where the bodies are buried. As popular "prophecy" writers Hal Lindsey, Texx Marrs, and David Hunt demonstrate, chiliaism is alive and well on planet Earth; you can still fleece gullible sheep by crying wolf. Proponents of a deeper life, higher plane, more spirit-filled Christian life find ready listeners, as they turn their followers away from knotty problems in the objective world.

Finally, Christians can still be enlisted in political fool's errands, trying to impose pointless prayers to a nameless deity in government-run schools.

As the title of this book suggests by its ironic evocation of Romans 8:37 (...in all these things, we are more than conquerors through Him that loved us..."), true faith faces and engages the issues of life, rather than seeking false refuge in quick fixes and quack nostrums. After all, hunger points to the existence of food. The passion for significance points you to the One who is signified. Should not the failure of secular humanism in every zone it touches -- and it is a global faith, desacralizing and politicizing everything it touches -- call us to build a better culture, for the glory of God and benefit of our neighbor?