Minority Faiths And The American Protestant Mainstream

Covering the period from roughly the Civil War to World War I, a collection of scholars explores how minority faiths in the United States met the challenges posed to them by the American Protestant mainstream. Contributors focus on Judaism, Catholicism, Mormonism, Protestant immigrant faiths, African American churches, and Native American religions.

At the heart of American studies is the idea of America itself. Here, Buck looks at the religious significance of America by examining those religions that have attached some kind of spiritual meaning to America. The author explores how American Protestantism-and nine minority faiths-have projected America into the mainstream of world history by defining-and by redefining-America's world role. Surveying the religious myths and visions of America of ten religions, Buck shows how minority faiths have redefined America's sense of national purpose. This book invites serious reflection on what it means to be an American, particularly from a religious perspective. Religious myths of America are thought-orienting narratives that serve as vehicles of spiritual and social truths about the United States itself. Religious visions of America are action-oriented agendas that articulate the goals to which America should aspire and the role it should play in the community of nations. Buck examines the distinctive perspectives held by ten religious traditions that inform and expand on the notion of America, and its place in the world. He covers Native American, Protestant, Catholic, Jewish, Mormon, Christian Identity, Black Muslim, Islamic, Buddhist, and Baha'i beliefs and invites serious reflection on what it means to be an American, particularly from a religious perspective.

The Wiley Blackwell Companion to Religion and Politics in the U.S. provides a broad, inclusive, and rich range of chapters, in the study of religion and politics. Arranged in their historical context, chapters address themes of history, law, social and religious movements, policy and political theory. Broadens the parameters of this timely subject, and includes the latest work in the field Draws together newly-commissioned essays by distinguished authors that are cogent for scholars, while also being in a style that is accessible to students. Provides a balanced and inclusive approach to religion and politics in the U.S. Engages diverse perspectives from various discourses about religion and politics across the political and disciplinary spectra, while placing them in their larger historical context

In The Lost Soul of American Protestantism, D. G. Hart examines the historical origins of the idea that faith must be socially useful in order to be valuable. Through specific episodes in Presbyterian, Lutheran, and Reformed history, Hart presents a neglected form of Protestantism—confessionalism—as an alternative to prevailing religious theory. He explains that, unlike evangelical and mainline Protestants who emphasize faith's role in solving social and personal problems, confessional Protestants locate Christianity's significance in the creeds, ministry, and rituals of the church. Although critics have accused confessionalism of encouraging social apathy, Hart deftly argues that this form of Protestantism has much to contribute to current discussions on the role of religion in American public life, since confessionalism refuses to confuse the well-being of the nation with that of the church. The history of confessional Protestantism suggests that contrary to the legacy of revivalism, faith may be most vital and influential when less directly relevant to everyday problems, whether personal or social. Clear and engaging, D. G. Hart's groundbreaking study is essential reading for everyone exploring the intersection of religion and daily life.

At the close of the twentieth century the United States was, by all accounts, among the most religious of modern Western nations. Pillars of Faith describes the diversity of tradition and the commonality of organizational strategy that characterize the more than 300,000 congregations in the United States, arguing that they provide the social bonds, spiritual traditions, and community connections that are vital to an increasingly diverse society. Nancy Tatom Ammerman follows several traditions--Mainline Protestant, Conservative Protestant, African American Protestant, Catholic and Orthodox, Jewish, Sectarian, and other religions--as they establish discernible patterns of congregational life that fit their own history, tradition, and relationship to American society. Her methodologically sophisticated study balances survey research with interviews conducted with people from ninety-one different religious traditions and ethnographic observations that yield new information on many dimensions of American congregational life. Her book is the first to depict the complex resource base supporting American congregations, the enormous web of partners with whom congregations work, and the range of institutional patterns they exhibit. Contrary to many gloomy forecasts, Pillars of Faith: American Congregations and Their Partners argues that organized religion in the United States is robust and vigorous--and that it can handle the increasing demands of escalating diversity and mobility the future is sure to bring.

Separation of church and state is a bedrock principal of American democracy, and so, too, is active citizen engagement. Since evangelicals comprise one of the largest and most vocal voting blocs in the United States, tensions and questions naturally arise. In the two-volume Evangelicals and Democracy in America, editors Steven Brint and Jean Reith Schroedel have assembled an authoritative collection of studies of the evangelical movement in America. Religion and Politics, the second volume of the set, focuses on the role of religious conservatives in party politics, the rhetoric evangelicals use to mobilize politically, and what the history of the evangelical movement reveals about where it may be going. Part I of Religion and Politics explores the role of evangelicals in electoral politics. Contributor Pippa Norris looks at evangelicals around the globe and finds that religiosity is a strong predictor of ideological leanings in industrialized countries. But the United States remains one of only a handful of post-industrial societies where religion plays a significant role in partisan politics. Other chapters look at voting trends, especially the growing number of higher-income evangelicals among Republican ranks, how voting is influenced both by "values" and race, and the management of the symbols and networks behind the electoral system of moral-values politics. Part II of the volume focuses on the mobilizing rhetoric of the Christian Right. Nathaniel Klemp and Stephen Macedo show how the rhetorical strategies of the Christian Right create powerful mobilizing narratives, but frequently fail to build broad enough coalitions to prevail in the pluralistic marketplace of ideas. Part III analyzes the cycles and evolution of the Christian Right. Kimberly Conger looks at the specific circumstances that have allowed evangelicals to become dominant in some Republican state party committees but not in others. D. Michael Lindsay examines the "elastic orthodoxy" that has allowed evangelicals to evolve into a formidable social and political force. The final chapter by Clyde Wilcox presents a new framework for understanding the relationship between the Christian Right and the GOP based on the ecological metaphor of co-evolution. With its companion volume on religion and society, this second volume of Evangelicals and Democracy in America offers the most complete examination yet of the social circumstances and political influence of the millions of Americans who are white evangelical Protestants. Understanding their history and prospects for the future is essential to forming a comprehensive picture of America today.

The eugenics movement prior to the Second World War gave voice to the desire of many social reformers to promote good births and prevent bad births. Two sources of cultural authority in this period, science and religion, often found common cause in the promotion of eugenics. The rhetoric of biology and theology blended in strange ways through a common framework known as degeneration theory. Degeneration, a core concept of the eugenics movement, served as a key conceptual nexus between theological and scientific reflection on heredity among Protestant intellectuals and social reformers in the late nineteenth century and the early twentieth century. Elite efforts at social control of the allegedly "unfit" took the form of negative eugenics. This included marriage restrictions and even sterilization for many who were identified as having a suspect heredity. Speculations on heredity were deployed in identifying the feeble-minded, hereditary criminals, hereditary alcoholics, and racial minorities as presumed hindrances to the progress of civilization. A few social reformers trained in biology, anthropology, criminology, and theology eventually raised objections to the eugenics movement. Still, many thousands of citizens on the margins were labeled as defectives and suffered human rights violations during this turbulent time of social change.

From the founding of the first colonies until the present, the influence of Christianity, as the dominant faith in American society, has extended far beyond church pews into the wider culture. Yet, at the same time, Christians in the United States have disagreed sharply about the meaning of their shared tradition, and, divided by denominational affiliation, race, and ethnicity, they have taken stances on every side of contested public issues from slavery to women's rights. This volume of twenty-two original essays, contributed by a group of prominent thinkers in American religious studies, provides a sophisticated understanding of both the diversity and the alliances among Christianities in the United States and the influences that have shaped churches and the nation in reciprocal ways. American Christianities explores this paradoxical dynamic of dominance and diversity that are the true marks of a faith too often perceived as homogeneous and monolithic. Contributors: Catherine L. Albanese, University of California, Santa Barbara James B. Bennett, Santa Clara University Edith Blumhofer, Wheaton College Ann Braude, Harvard Divinity School Catherine A. Brekus, University of Chicago Divinity School Kristina Bross, Purdue University Rebecca L. Davis, University of Delaware Curtis J. Evans, University of Chicago Divinity School Tracy Fessenden, Arizona State University Kathleen Flake, Vanderbilt University Divinity School W. Clark Gilpin, University of Chicago Divinity School Stewart M. Hoover, University of Colorado at Boulder Jeanne Halgren Kilde, University of Minnesota David W. Kling, University of Miami Timothy S. Lee, Brite Divinity School, Texas Christian University Dan McKanan, Harvard Divinity School Michael D. McNally, Carleton College Mark A. Noll, University of Notre Dame Jon Pahl, The Lutheran Theological Seminary at Philadelphia Sally M. Promey, Yale University Jon H. Roberts, Boston University Jonathan D. Sarna, Brandeis University