Not exact matches
Anabaptist writings made their way into
American pulpits.
Back in the «70s, when evangelicals were debating Reformed - versus -
Anabaptist perspectives on faith and politics, I participated in a forum in which a self - proclaimed «radical Christian» urged all of us to «stand over against everything this
American political system stands for.»
The
Anabaptist position has as its chief evangelical defenders John Howard Yoder, Dale Brown and Arthur Gish; it is also given popular expression regularly in the pages of the Post
American.
The magazines move from the strongly traditional viewpoint of Moody Monthly (a viewpoint carrying on the social ethic of late nineteenth century
American revivalism), through the moderately conservative stance of Christianity Today (a stance that seeks perhaps unconsciously to revive the social activism of
American fundamentalism prior to the repeal of Prohibition and the Scopes trail), to the socially liberal commitment of The Reformed Journal (a position seeking to be contemporary, and yet faithful to Calvin's thought) and the socially radical perspective of Sojourners (a perspective molded in the
Anabaptist tradition).
The sharp, black - and - white divisions between church and government which some of the sixteenth - century
Anabaptists experienced is going to be different from the experience of most North
American Christians in the twentieth century.
Though these «
Anabaptists of
American education,» as I called parents who have opted for home - based schooling in The Dissenting Tradition in
American Education, are certainly an increasingly diverse lot, they are united by a common commitment to the proposition that parents, not the state, have the primary right and responsibility to direct the upbringing and education of their children.