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Ellis followed with as discussion of the transformation of the outsider

Prussian neo-pietist "Awakened"into supporters of the Prussian state

following 1848. Among operative factors were theanti-industrialism of the

peasant-artisan element of the movement, the anti-Napoleonism of its

aristocratic faction, and the emigration after 1848 of the more radical

dissenters.

Lewis's paper described the conversion of the Hmong, who went from

no evangelicals among 650,000 peoplein 1989 to some 550,000 evangelicals

today, largely under the influence of mission radio broadcasts. This success

was aided by a somewhat millennarianindigenous mythos. The response of

the Vietnamese state has led to the migration of entire villages.

Hicks raised some interesting discussion points, includingqueries as to

the approach of colonial theologians toRomans and 1 Peter before the 1760s

and concerning the influence of Lockeancontractarianism in the colonies; the

place of reasonin the thought of the German "Awakened"; and the depth of

evangelical commitment among the Hmong.

Session 2 on "BAPTISTSAND 20TH CENTURY EVANGELICAL

THEOLOGY" was chairedby Robert D. Linder, Kansas State University. This

session's papers included Chris Morgan of California Baptist University,

"Open-minded Orthodoxy?A Comparison of the Responses of A. H. Strong

and E. Y. Mullins to an Emerging Fundamentalist-ModernistDebate," John A.

D'Elia of the University of Stirling,"A Credible Evangelicalism: George Eldon

Ladd, theResurrection of Jesus, and Modern Historical Thought," and

Marshall Johnston of Baylor University, "Soothingthe Uneasy Conscience:

The Moral Majority and Carl F. H. Henry's Callfor Evangelical Political

Engagement." Generallythe papers centered on the theme of conservative

Protestant responsesto modern culture in the twentieth century. D'Elia

argued that Ladd searched for academic respect in the 1960s in hisscholarly

investigations of the resurrection, mediating between the poles of

modernism and dispensationalism. Patterning the journeyof other

evangelical scholars from apologetics to the more technicaldisciplines, Ladd

abandoned the project of proving the resurrectionin fact in his "Resurrection

in History," but neither did hedisallow the possibility of a zone that

transcends history.

As for Carl F. H. Henry, Johnston argued that Henry rejected

fundamentalism asa catalog of negations, seeking instead a broader social

ethic thatwas, in its essence, redemptive. In contrast to Jerry Falwell's

program of political action, which was rootedin conservative Protestant

religious imperatives, Henry grounded his social conscience in a "general