approaches to the faith, however, neo-orthodox adherents saw no value in rehabilitating tradition for its own sake. Past Protestant doctrine is used only to the degree that it affirms the living Word of God in Jesus Christ. Propositions in and of themselves, whether from the Bible or not, are, to the neo-orthodox, insufficient to build theology upon. Also, in the pursuit of social justice, intellectual freedom, and honesty, the neo-orthodox, unlike the conservatives they were accused by detractors of resembling, often made practical alliances with liberals. Both groups shared a deep hostility to authoritarianism of any kind, in both church and state. The breadth of the term neo-orthodox, though, has led to its abandonment as a useful classification, especially after new emphases in mainline Protestant theology appeared during the 1960s. These included the "Death of God" movement, which attacked the linguistic and cultural foundations of all previous theology, and a renewal of interest among Biblical scholars in the "historical Jesus", something neo-orthodox theologians largely dismissed as irrelevant to serious Christian faith. Still, some of the movement's positions and worldviews would inform such later movements as liberation theology during the 1970s and 1980s and post-liberalism during the 1990s and 2000s—in spite of theological and ethical differences from both (i.e., liberationist use of Marxist conceptual analysis and narrativist dependence upon virtue theory). Influence upon American Protestantism From its inception, this school of thought has largely been unacceptable to Protestant fundamentalism, as neo-orthodoxy generally accepts biblical criticism; has remained mostly silent on the perceived conflicts caused by evolutionary science; and, in espousing these two viewpoints, it retains at least some aspects of 19th-century liberal theology. Critical assessment Neo-orthodoxy was originally met with criticism by fellow Protestant theologians in Germany: Ferdinand Kattenbusch accused Barth of being a reactionary theologian, who wanted to overthrow the fruits that liberal theology acquired since the end of the 18th century, while Paul Tillich saw Barth as a "kerygmatic theologian" who wanted to derive the contents of his theology solely from the Bible without regard for the "situation". Such views started to be abandoned after Friedrich-Wilhelm Marquardt proposed instead that Barth's theology was in fact the product of his activity on behalf of the working classes in his Safenwil parish: such a view proved controversial and is nowadays rarely defended, but led to the demise of the traditional view on neo-orthodoxy held in German circles. According to Bruce L.