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57.Silhouettes of My Contemporaries (New York, 1921), p. 200.
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58. McLoughlin: Modem Revivalism, pp. 167, 269, 278; Bradford: op. cit., pp. 220-1.
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59. McLoughlin: Modern Revivalism, p. 245; cf. Bradford: op. cit., P. 223.
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60. McLoughlin: Modern Revivalism, p. 433-4; also Billy Sunday Was His Real Name, pp. 127-8.
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61.Memoirs, pp. 90-1. 芬尼对于讲道方式的看法,详见于他的Lectures on Revivals of Religion, chapter 12. 他对于讲道技巧有以下原则:“要口语化”,“要使用日常生活用语”,“要从日常生活中找比喻”。要重复,但不能单调。
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62. Roland H. Bainton: Here I Stand: A Life of Martin Luther (New Yorkand Nashville. 1940), p. 354.
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63. McLoughlin: Modem Revivalism, p. 140.
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64. Bradford: op. cit., p. 101. 关于他的宣道风格,也请见McLoughlin: Modern Revivalism, pp. 239 fl.; 更广阔的见地,见J. Wilbur Chapman: The Life and Work of Dwight L. Moody (Boston, 1900).
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65. Bradford: op. cit., p. 103.
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66. McLoughlin: Modem Revivalism, p. 288.
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67. 关于森戴的人生,见William G. McLoughlin全面而富有洞见的传记:Billy Sunday Was His Real Name.
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68. McLoughlin: Billy Sunday, pp. 164, 169.
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69. Weisberger: They Gathered at the River, p. 248; McLoughlin: Billy Sunday, pp. 177, 179. 森戴的用语展现了一种新的语言暴力风格,这在第一次世界大战时期常见于牧师的讲道中。参见Ray H. Abrams: Preachers Present Arms (New York, 1933).
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第五章 对现代性的反抗
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1. 基要主义者普遍表现出对正常与反常性别的恐惧。有人常常感觉后来的基要主义宣道面向的是那些害怕自身性别的听众。这方面,考察一下福音运动对跳舞和卖淫的态度就可以了解一二。森戴觉得,“方块舞的身体动作在体面的社会里是不被容忍的”,并建议立法禁止十二岁以上的学生进舞蹈学校,禁止人们在婚前跳舞。McLoughlin: Billy Sunday, pp. 132, 142.
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2. McLoughlin: Billy Sunday, pp. 141-2, 175, 179.
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3. “Denominationalism: the Shape of Protestantism in America,” p. 314.
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4. 例如可见关于新英格兰浸礼派共和主义的记述,William A. Robinson: Jeffersonian Democracy in New England (New Haven, 1916) pp, 128-41.
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5. 人们对革命的狂热与法国大革命后失去信仰的现象,相关精彩叙述见Vernon Stauffer in New England and the Bavarian Illuminati (New York, 1918). 尽管在18世纪末,一种温和的哲学怀疑主义蔓延在美国精英群体间,但它只是私下里的想法,并未导致人们改宗。法国大革命结束和杰斐逊民主制度建立后,上层理性主义人士不再像过去那样可以随意公开宣传理性主义。像伊莱休·帕尔默(Elihu Palmer)这样的怀疑人士想要将中下阶层的共和派和怀疑派团结起来,却发现难以实现,尽管当时在纽约、费城、巴尔的摩和纽堡(Newburgh)有一些自然神论的团体。见G. Adolph Koch: Republican Religion (New York, 1933)。
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6. Catherine C. Cleveland: The Great Revival in the West, 1797-1805 (Chicago, 1916), p. 111.Martin E. Marty, in The Infidel (Cleveland, 1961), 作者在本书中说,失去信仰的力量在美国很孱弱,本身并不具重要性,却频频出现于正统宣道词和各宗教团体相互间的神学激辩中。
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7. 关于牧师风格的分歧变化,见Robert S, Michaelson: “The Protestant Ministry in America: 1850 to the Present,” in H. Richard Niebuhr and D. D, Williams: op. cit., pp. 250-88.
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8. Bradford: op. cit., pp. 58-60; McLoughlin: Modern Revivalism, p. 213; 关于穆迪实用的宽容,见pp. 275-6.
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9. McLoughlin: Billy Sunday, pp. 125, 132, 138.
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10.Does Civilization Need Religion? (New York, 1927), pp. 2-3. 我相信读者们现在应该已经知道此处我们对于基要主义的讨论是把它视为一种大众运动,而非对于现代主义的思想反弹来看待。有关后者的例子,可见J. Gresham Machen: Christianity and Liberalism (New York, 1923). 关于基要主义的思想发展历史,可见Stewart G. Cole: The History of Fundamentalism (New York, 1931).
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11. McLoughlin: Billy Sunday, p. 278.
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