American evangelicalism often appears as a politically monolithic, textbook red-state fundamentalism that elected George W. Bush, opposes gay marriage, abortion, and evolution, and promotes apathy about global warming. Prominent public figures hold forth on these topics, speaking with great authority for millions of followers. Authors Stephens and Giberson, with roots in the evangelical tradition, argue that this popular impression understates the diversity within evangelicalism—an often insular world where serious disagreements are invisible to secular and religiously liberal media consumers. Yet, in the face of this diversity, why do so many people follow leaders with dubious credentials when they have other options? Why do tens of millions of Americans prefer to get their science from Ken Ham, founder of the creationist Answers in Genesis, who has no scientific expertise, rather than from his fellow evangelical Francis Collins, current Director of the National Institutes of Health?
Exploring intellectual authority within evangelicalism, the authors reveal how America’s populist ideals, anti-intellectualism, and religious free market, along with the concept of anointing—being chosen by God to speak for him like the biblical prophets—established a conservative evangelical leadership isolated from the world of secular arts and sciences.
Today, charismatic and media-savvy creationists, historians, psychologists, and biblical exegetes continue to receive more funding and airtime than their more qualified counterparts. Though a growing minority of evangelicals engage with contemporary scholarship, the community’s authority structure still encourages the “anointed” to assume positions of leadership.
The United States has a long history of religious pluralism, and yet Americans have often thought that people’s faith determines their eternal destinies. The result is that Americans switch religions more often than any other nation. The Chance of Salvation traces the history of the distinctively American idea that religion is a matter of individual choice.
Lincoln Mullen shows how the willingness of Americans to change faiths, recorded in narratives that describe a wide variety of conversion experiences, created a shared assumption that religious identity is a decision. In the nineteenth century, as Americans confronted a growing array of religious options, pressures to convert altered the basis of American religion. Evangelical Protestants emphasized conversion as a personal choice, while Protestant missionaries brought Christianity to Native American nations such as the Cherokee, who adopted Christianity on their own terms. Enslaved and freed African Americans similarly created a distinctive form of Christian conversion based on ideas of divine justice and redemption. Mormons proselytized for a new tradition that stressed individual free will. American Jews largely resisted evangelism while at the same time winning converts to Judaism. Converts to Catholicism chose to opt out of the system of religious choice by turning to the authority of the Church.
By the early twentieth century, religion in the United States was a system of competing options that created an obligation for more and more Americans to choose their own faith. Religion had changed from a family inheritance to a consciously adopted identity.
A religious studies scholar argues that in antebellum America, evangelicals, not Transcendentalists, connected ordinary Americans with their spiritual roots in the natural world.
We have long credited Emerson and his fellow Transcendentalists with revolutionizing religious life in America and introducing a new appreciation of nature. Breaking with Protestant orthodoxy, these New Englanders claimed that God could be found not in church but in forest, fields, and streams. Their spiritual nonconformity had thrilling implications but never traveled far beyond their circle. In this essential reconsideration of American faith in the years leading up to the Civil War, Brett Malcolm Grainger argues that it was not the Transcendentalists but the evangelical revivalists who transformed the everyday religious life of Americans and spiritualized the natural environment.
Evangelical Christianity won believers from the rural South to the industrial North: this was the true popular religion of the antebellum years. Revivalists went to the woods not to free themselves from the constraints of Christianity but to renew their ties to God. Evangelical Christianity provided a sense of enchantment for those alienated by a rapidly industrializing world. In forested camp meetings and riverside baptisms, in private contemplation and public water cures, in electrotherapy and mesmerism, American evangelicals communed with nature, God, and one another. A distinctive spirituality emerged pairing personal piety with a mystical relation to nature.
As Church in the Wild reveals, the revivalist attitude toward nature and the material world, which echoed that of Catholicism, spread like wildfire among Christians of all backgrounds during the years leading up to the Civil War.
South Korea is home to one of the most vibrant evangelical Protestant communities in the world. This book investigates the meanings of—and the reasons behind—an intriguing aspect of contemporary South Korean evangelicalism: the intense involvement of middle-class women. Drawing upon extensive ethnographic fieldwork in Seoul that explores the relevance of gender and women’s experiences to Korean evangelicalism, Kelly H. Chong not only helps provide a clearer picture of the evangelical movement’s success in South Korea, but interrogates the global question of contemporary women’s attraction to religious traditionalisms.
In highlighting the growing disjunction between the forces of social transformation that are rapidly liberalizing modern Korean society, and a social system that continues to uphold key patriarchal structures on both societal and familial levels, Chong relates women’s religious involvement to the contradictions of South Korea’s recent socio-cultural changes and complex engagement with modernity. By focusing on the ways in which women’s religious participation constitutes—both spiritually and institutionally—an important part of their effort to negotiate the problems and dilemmas of contemporary family and gender relations, this book explores the contradictory significance of evangelical beliefs and practices for women, which simultaneously opens up possibilities for gender negotiation/resistance, and for women’s redomestication.
Explores a crucial question in American national politics: How durable is the close connection between the GOP and the evangelical movement?
Robert H. Schuller’s ministry—including the architectural wonder of the Crystal Cathedral and the polished television broadcast of Hour of Power—cast a broad shadow over American Christianity. Pastors flocked to Southern California to learn Schuller’s techniques. The President of United States invited him sit prominently next to the First Lady at the State of the Union Address. Muhammad Ali asked for the pastor’s autograph. It seemed as if Schuller may have started a second Reformation. And then it all went away. As Schuller’s ministry wrestled with internal turmoil and bankruptcy, his emulators—including Rick Warren, Bill Hybels, and Joel Osteen— nurtured megachurches that seemed to sweep away the Crystal Cathedral as a relic of the twentieth century. How did it come to this?
Certainly, all churches depend on a mix of constituents, charisma, and capital, yet the size and ambition of large churches like Schuller’s Crystal Cathedral exert enormous organizational pressures to continue the flow of people committed to the congregation, to reinforce the spark of charismatic excitement generated by high-profile pastors, and to develop fresh flows of capital funding for maintenance of old projects and launching new initiatives. The constant attention to expand constituencies, boost charisma, and stimulate capital among megachurches produces an especially burdensome strain on their leaders. By orienting an approach to the collapse of the Crystal Cathedral on these three core elements—constituency, charisma, and capital—The Glass Church demonstrates how congregational fragility is greatly accentuated in larger churches, a notion we label megachurch strain, such that the threat of implosion is significantly accentuated by any failures to properly calibrate the inter-relationship among these elements.
Religious traditions provide the stories and rituals that define the core values of church members. Yet modern life in America can make those customs seem undesirable, even impractical. As a result, many congregations refashion church traditions so they may remain powerful and salient. How do these transformations occur? How do clergy and worshipers negotiate which aspects should be preserved or discarded?
Focusing on the innovations of several mainline Protestant churches in the San Francisco Bay Area, Stephen Ellingson’s The Megachurch and the Mainline provides new understandings of the transformation of spiritual traditions. For Ellingson, these particular congregations typify a new type of Lutheranism—one which combines the evangelical approaches that are embodied in the growing legion of megachurches with American society’s emphasis on pragmatism and consumerism. Here Ellingson provides vivid descriptions of congregations as they sacrifice hymns in favor of rock music and scrap traditional white robes and stoles for Hawaiian shirts, while also making readers aware of the long history of similar attempts to Americanize the Lutheran tradition.
This is an important examination of a religion in flux—one that speaks to the growing popularity of evangelicalism in America.
Ever since the reelection of President Bush, conservative Christians have been stereotyped in the popular media: Bible-thumping militants and anti-intellectual zealots determined to impose their convictions on such matters as evolution, school prayer, pornography, abortion, and homosexuality on the rest of us. But conservative Christians are not as fanatical or intractable as many people think, nor are they necessarily the monolithic voting block or political base that kept Bush in power.
Andrew M. Greeley and Michael Hout's eye-opening book expertly conveys the complexity, variety, and sensibilities of conservative Christians, dispelling the myths that have long shrouded them in prejudice and political bias. For starters, Greeley and Hout reveal that class and income have trumped moral issues for these Americans more often than we realize: a dramatic majority of working-class and lower-class conservative Christians backed liberals such as Jimmy Carter and Bill Clinton during their runs for president. And when it comes to abortion, most conservative Christians are not consistently pro-life in the absolute fashion usually assumed: they are still more likely to oppose the practice than other Americans, but 86 percent of them are willing to tolerate it to protect the health of the mother or when the woman has been raped, and 22 percent of them are even pro-choice.
What do conservative Christians really think about evolution, homosexuality, or even the meaning of the word of God? Answering these questions and more, The Truth about Conservative Christians will interest—and surprise—a broad range of readers, especially in this heated election year.
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