Using as their starting point a 1976 Newsweek cover story on the emerging politicization of evangelical Christians, contributors to this collection engage the scholarly literature on evangelicalism from a variety of angles to offer new answers to persisting questions about the movement. The standard historical narrative describes the period between the 1925 Scopes Trial and the early 1970s as a silent one for evangelicals, and when they did re-engage in the political arena, it was over abortion. Randall J. Stephens and Randall Balmer challenge that narrative. Stephens moves the starting point earlier in the twentieth century, and Balmer concludes that race, not abortion, initially motivated activists. In his examination of the relationship between African Americans and evangelicalism, Dan Wells uses the Newsweek story's sidebar on black activist and born-again Christian Eldridge Cleaver to illuminate the former Black Panther's uneasy association with white evangelicals. Daniel K. Williams, Allison Vander Broek, and J. Brooks Flippen explore the tie between evangelicals and the anti-abortion movement as well as the political ramifications of their anti-abortion stance. The election of 1976 helped to politicize abortion, which both encouraged a realignment of alliances and altered evangelicals' expectations for candidates, developments that continue into the twenty-first century. Also in 1976, Foy Valentine, leader of the Southern Baptist Christian Life Commission, endeavored to distinguish the South's brand of Protestant Christianity from the evangelicalism described by Newsweek. Nevertheless, Southern Baptists quickly became associated with the evangelicalism of the Religious Right and the South's shift to the Republican Party. Jeff Frederick discusses evangelicals' politicization from the 1970s into the twenty-first century, suggesting that southern religiosity has suffered as southern evangelicals surrendered their authenticity and adopted a moral relativism that they criticized in others. R. Ward Holder and Hannah Dick examine political evangelicalism in the wake of Donald Trump's election. Holder lays bare the compromises that many Southern Baptists had to make to justify their support for Trump, who did not share their religious or moral values. Hannah Dick focuses on media coverage of Trump's 2016 campaign and contends that major news outlets misunderstood the relationship between Trump and evangelicals, and between evangelicals and politics in general. The result, she suggests, was that the media severely miscalculated Trump's chances of winning the election.

The term 'Western esotericism' refers to a wide range of spiritual currents including alchemy, Hermeticism, Kabbala, Rosicrucianism, and Christian theosophy, as well as several practical forms of esotericism like cartomancy, geomancy, necromancy, alchemy, astrology, herbalism, and magic. The early presence of esotericism in North America has not been much studied, and even less so the indebtedness to esotericism of some major American literary figures. In this book Arthur Versluis breaks new ground, showing that many writers of the so-called American Renaissance drew extensively on and were inspired by Western esoteric currents. Before offering his detailed analysis of the esoteric elements in the writings of figures from the American Renaissance, Versluis offers an overview of esotericism in Europe and its offshoots in colonial America.

This book offers the first cultural history of Universalism and the Universalist idea - the idea that an all-good and all-powerful God saves all souls. Ann Bressler argues that Universalism begins as a radical, eschatological, and communally-oriented faith and only later became a 'comfortably established' progressive and individualistic one. Although Universalists are usually classed with Unitarians as pioneering Protestant liberals, says Bressler, they were in fact quite different from both contemporary and later liberalism in their ideas and goals. Unitarians began by rejecting the Calvinist idea of sin as corporate, universal, and absolute, replacing it with their moral self-cultivation. Universalists, on the other hand, accepted the Calvinist view of absolute corporeal sinfulness but insisted on absolute corporeal salvation. Bressler's surprising claim is that Universalists, in their defiance of individualistic moralism, were for much of the 19th century the only consistent Calvinists in America. Bressler traces the emergence of the Universalists' 'improved' Calvinism and its gradual erosion over the course of the 19th century.

Emily B. Baran offers a gripping history of how a small, American-based religious community, the Jehovah's Witnesses, found its way into the Soviet Union after World War II, survived decades of brutal persecution, and emerged as one of the region's fastest growing religions after the Soviet Union's collapse in 1991. In telling the story of this often misunderstood faith, Baran explores the shifting boundaries of religious dissent, non-conformity, and human rights in the Soviet Union and its successor states. Soviet Jehovah's Witnesses are a fascinating case study of dissent beyond urban, intellectual nonconformists. Witnesses, who were generally rural, poorly educated, and utterly marginalized from society, resisted state pressure to conform. They instead constructed alternative communities based on adherence to religious principles established by the Witnesses' international center in Brooklyn, New York. The Soviet state considered Witnesses to be the most reactionary of all underground religious movements, and used extraordinary measures to try to eliminate this threat. Yet Witnesses survived, while the Soviet system did not. After 1991, they faced continuing challenges to their right to practice their faith in post-Soviet states, as these states struggled to reconcile the proper limits on freedom of conscience with European norms and domestic concerns. Dissent on the Margins provides a new and important perspective on one of America's most understudied religious movements.

George Eldon Ladd was a pivotal figure in the resurgence of evangelical scholarship in America during the years after the Second World War. Ladd's career as a biblical scholar can be seen as a quest to rehabilitate evangelical thought both in content and image, a task he pursued at great personal cost. Best known for his work on the doctrine of the Kingdom of God, Ladd moved from critiquing his own movement to engaging many of the important theological and exegetical issues of his day.
Ladd was a strong critic of dispensationalism, the dominant theological system in conservative evangelicalism and fundamentalism, challenging what he perceived to be its anti-intellectualism and uncritical approach to the Bible. In his impressive career at Fuller Theological Seminary, Ladd participated in scholarly debates on the relationship between faith and historical understanding, arguing that modern critical methodologies need not preclude orthodox Christian belief. Ladd also engaged the thought of Rudolf Bultmann, the dominant theological figure of his day. Ladd's main focus, however, was to create a work of scholarship from an evangelical perspective that the broader academic world would accept. When he was unsuccessful in this effort, he descended into depression, bitterness, and alcoholism. But Ladd played an important part in opening doors for later generations of evangelical scholars, both by validating and using critical methods in his own scholarly work, and also by entering into dialogue with theologians and theologies outside the evangelical world.
It is a central theme of this book that Ladd's achievement, at least in part, can be measured in the number of evangelical scholarswho are today active participants in academic life across a broad range of disciplines.

This unique book aims to provide the first extended account of the intellectual history of aesthetic discourse among British and American evangelicals from the awakening of a modern aesthetic consciousness in the eighteenth century to the fundamentalist-modernist controversy of the early twentieth century. Drawing on an extensive but largely forgotten body of periodical source materials, it seeks to map the evangelical aesthetic tradition's intellectual terrain, to highlight its connections to other philosophical discourses, and to assess some of its theological implications. In doing so, it challenges the still prevalent stereotype of evangelicalism as aesthetically 'impoverished' and devoid of serious reflection on the arts, offering instead a narrative sensitive to the historical complexities of evangelical approaches to aesthetic theory and criticism.

"This colection brings together two generations of scholarship on many important topics in African-American religious history. . . . A useful and judiciously chosen compilation that should serve well in the classroom."
-- "Religious Studies Review"

"It serves as a smorgasbord of the study of black spirituality."
-- "Black Issues Book Review"

Down by the Riverside provides an expansive introduction to the development of African American religion and theology. Spanning the time of slavery up to the present, the volume moves beyond Protestant Christianity to address a broad diversity of African American religion from Conjure, Orisa, and Black Judaism to Islam, African American Catholicism, and humanism.

This accessible historical overview begins with African religious heritages and traces the transition to various forms of Christianity, as well as the maintenance of African and Islamic traditions in antebellum America. Preeminent contributors include Charles Long, Gayraud Wilmore, Albert Raboteau, Manning Marable, M. Shawn Copeland, Vincent Harding, Mary Sawyer, Toinette Eugene, Anthony Pinn, and C. Eric Lincoln and Lawrence Mamiya. They consider the varieties of religious expression emerging from migration from the rural South to urban areas, African American women's participation in Christian missions, Black religious nationalism, and the development of Black Theology from its nineteenth-century precursors to its formulation by James Cone and later articulations by black feminist and womanist theologians. They also draw on case studies to provide a profile of the Black Christian church today.

This thematic history of the unfolding of religious life in AfricanAmerica provides a window onto a rich array of African American people, practices, and theological positions.

A compelling new interpretation of early Mormonism, Samuel Brown's In Heaven as It Is On Earth views this religion through the lens of founder Joseph Smith's profound preoccupation with the specter of death.
Revisiting historical documents and scripture from this novel perspective, Brown offers new insight into the origin and meaning of some of Mormonism's earliest beliefs and practices. The world of early Mormonism was besieged by death--infant mortality, violence, and disease were rampant. A prolonged battle with typhoid fever, punctuated by painful surgeries including a threatened leg amputation, and the sudden loss of his beloved brother Alvin cast a long shadow over Smith's own life. Smith embraced and was deeply influenced by the culture of "holy dying"--with its emphasis on deathbed salvation, melodramatic bereavement, and belief in the Providential nature of untimely death--that sought to cope with the widespread mortality of the period. Seen in this light, Smith's treasure quest, search for Native origins, distinctive approach to scripture, and belief in a post-mortal community all acquire new meaning, as do early Mormonism's Masonic-sounding temple rites and novel family system. Taken together, the varied themes of early Mormonism can be interpreted as a campaign to extinguish death forever. By focusing on Mormon conceptions of death, Brown recasts the story of first-generation Mormonism, showing a religious movement and its founder at once vibrant and fragile, intrepid and unsettled, human and otherworldly.
A lively narrative history, In Heaven As It Is on Earth illuminates not only the foundational beliefs of early Mormonism but also the larger issues of family and death in American religious history.

In the 1970s, mainly in response to Roe v. Wade, evangelicals and conservative Catholics put aside their longstanding historical prejudices and theological differences and joined forces to form a potent political movement that swept across the country-or so conventional wisdom would have us think. In this provocative book, Neil J. Young argues that most of this widely accepted story of the creation of the Religious Right is not true. We Gather Together examines evangelicals, Catholics, and Mormons (who are usually ignored in the story) in the early days of the religious right and paints a much different picture. Tracing the interactions among these three groups from the 1950s to the present day, Young shows that the emergence of the Religious Right was not a brilliant political strategy of compromise and coalition-building hatched on the eve of a history-altering election. Rather, it was the latest iteration of a much-longer religious debate that had been going on for decades in reaction to the building of a mainline Protestant consensus. This "restructuring" of interfaith relations took place alongside American political developments of the time, and evangelicals, Catholics, and Mormons found common cause and pursued similar ends in debates about abortion, school prayer, the Equal Rights Amendment, and tax exemptions for religious schools. They did so together at times but more often separately, and it is the latter part that historians have all but ignored. While these social and political issues were the objects of their displeasure, they weren't its source; far from setting aside their divisions to create a unified movement, cracks in the alliance shaped the movement from the very beginning. This provocative book will reshape our understanding of the most important religious and political movement of the last 30 years.

Nineteenth-century American writers frequently cast the Mormon as a stock villain in various genres of popular fiction. The Mormons were depicted as a violent and perverse people. Applying the methods of literary criticism, Givens shows how the image of the Mormon as a religious and social `Other' was constructed.