Evangelical Writing In A Secular Imaginary

Evangelical Writing in a Secular Imaginary addresses the question of how Christian undergraduates engage in academic writing and how best to teach them to participate in academic inquiry and prepare them for civic engagement. Exploring how the secular both constrains and supports undergraduates’ academic writing, the book pays special attention to how it shapes younger evangelicals’ social identities, perceptions of academic genres, and rhetorical practices. The author draws on qualitative interviews with evangelical undergraduates at a public university and qualitative document analysis of their writing for college, grounded in scholarship from social theory, writing studies, sociology of religion, rhetorical theory, and social psychology, to describe the multiple ways these evangelicals participate in the secular imaginary that is the public university through their academic writing. The conception of a “secular imaginary” provides an explanatory framework for examining the lived experiences and academic writing of religious students in American institutions of higher education. By examining the power of the secular imaginary on academic writers, this book offers rhetorical educators a more complex vocabulary that makes visible the complex social forces shaping our students’ experiences with writing. This book will be of interest not just to scholars and educators in the area of rhetoric, writing studies and communication but also those working on religious studies, Christian discourse and sociology of religion.

Evangelical Writing in a Secular Imaginary addresses the question of how Christian undergraduates engage in academic writing and how best to teach them to participate in academic inquiry and prepare them for civic engagement. Exploring how the secular both constrains and supports undergraduates' academic writing, the book pays special attention to how it shapes younger evangelicals' social identities, perceptions of academic genres, and rhetorical practices. The author draws on qualitative interviews with evangelical undergraduates at a public university and qualitative document analysis of their writing for college, grounded in scholarship from social theory, writing studies, sociology of religion, rhetorical theory, and social psychology, to describe the multiple ways these evangelicals participate in the secular imaginary that is the public university through their academic writing. The conception of a secular imaginary provides an explanatory framework for examining the lived experiences and academic writing of religious students in American institutions of higher education. By examining the power of the secular imaginary on academic writers, this book offers rhetorical educators a more complex vocabulary that makes visible the complex social forces shaping our students' experiences with writing. This book will be of interest not just to scholars and educators in the area of rhetoric, writing studies and communication but also those working on religious studies, Christian discourse and sociology of religion.

This book examines “Rhetorical Children” as visible and vocal communicators, shaping public discourse on contentious social issues related to organized labor, civil rights, gun violence, and climate change. This book explores four key social movement case studies: the 1903 Mother Jones-led March of the Mill Children to reform child labor laws, the 1963 Dr. Martin Luther King, Jr.,-led Children’s Crusade to end segregation, the 2018 Parkland student-led March for Our Lives movement to end gun violence, and the ongoing struggle for climate change mitigation led by Swedish activist Greta Thunberg. Through these case studies, the book outlines three rhetorical strategies, namely children’s ability to activate adults’ moral obligation; to invoke threats to natality and lost childhood; and to disrupt social order. It enables readers to better understand rhetorical children and the rhetorical tools required for social movements. Assessing the powerful role children play in shaping public discourse, this book will be of interest to students and scholars in the fields of Communication Studies, Rhetoric, Public Address, Social Movements, and Cultural Studies.

"Provides plenty of fodder for those wishing to explore what evangelicalism is and reimagine what it might become. It's an eye-opener."--Publishers Weekly Contemporary American evangelicalism is suffering from an identity crisis--and a lot of bad press. In this book, acclaimed author Karen Swallow Prior examines evangelical history, both good and bad. By analyzing the literature, art, and popular culture that has surrounded evangelicalism, she unpacks some of the movement's most deeply held concepts, ideas, values, and practices to consider what is Christian rather than merely cultural. The result is a clearer path forward for evangelicals amid their current identity crisis--and insight for others who want a deeper understanding of what the term "evangelical" means today. Brought to life with color illustrations, images, and paintings, this book explores ideas including conversion, domesticity, empire, sentimentality, and more. In the end, it goes beyond evangelicalism to show us how we might be influenced by images, stories, and metaphors in ways we cannot always see.

This collection of essays considers the return of the religious in contemporary literary studies. In the twenty-first century it is now possible to detect a new sacred 'turn' in thought and writing. For some writers, this post-secular identity plays itself out in both a recuperation of religious traditions (Catholicism, Puritanism, Judaism) and a re-invention of the religious imaginary (apophaticism, messianism, apocalypticism, fundamentalism). In literary studies, the implications of the post-secular are revitalizing critical engagement with canonical works and fuelling the reclaiming of neglected writings as questions of the construction of spiritual identities come once again to the fore.

The hard work required to make God real, how it changes the people who do it, and why it helps explain the enduring power of faith How do gods and spirits come to feel vividly real to people—as if they were standing right next to them? Humans tend to see supernatural agents everywhere, as the cognitive science of religion has shown. But it isn’t easy to maintain a sense that there are invisible spirits who care about you. In How God Becomes Real, acclaimed anthropologist and scholar of religion T. M. Luhrmann argues that people must work incredibly hard to make gods real and that this effort—by changing the people who do it and giving them the benefits they seek from invisible others—helps to explain the enduring power of faith. Drawing on ethnographic studies of evangelical Christians, pagans, magicians, Zoroastrians, Black Catholics, Santeria initiates, and newly orthodox Jews, Luhrmann notes that none of these people behave as if gods and spirits are simply there. Rather, these worshippers make strenuous efforts to create a world in which invisible others matter and can become intensely present and real. The faithful accomplish this through detailed stories, absorption, the cultivation of inner senses, belief in a porous mind, strong sensory experiences, prayer, and other practices. Along the way, Luhrmann shows why faith is harder than belief, why prayer is a metacognitive activity like therapy, why becoming religious is like getting engrossed in a book, and much more. A fascinating account of why religious practices are more powerful than religious beliefs, How God Becomes Real suggests that faith is resilient not because it provides intuitions about gods and spirits—but because it changes the faithful in profound ways.

Kyle Roberts explores the role of evangelical religion in the making of antebellum New York City and its spiritual marketplace. Between the American Revolution and the War of 1812a period of rebuilding after seven years of British occupationevangelicals emphasized individual conversion and rapidly expanded the number of their congregations. Then, up to the Panic of 1837, evangelicals shifted their focus from their own salvation to that of their neighbors, through the use of domestic missions, Seamen s Bethels, tract publishing, free churches, and abolitionism. Finally, in the decades before the Civil War, the city s dramatic expansion overwhelmed evangelicals, whose target audiences shifted, building priorities changed, and approaches to neighborhood and ethnicity evolved. By that time, though, evangelicals and the city had already shaped each other in profound ways, with New York becoming a national center of evangelicalism."