The author defines Yesterday's Radicals as nineteenth-century Anglican Broad Churchmen and Unitarians, and aims in his book to demonstrate the affinities between them and the manners in which they influenced each other. The Broad Churchmen constituted the progressive wing of the Anglican Church, who were interested in science, Biblical criticism, a rational approach to religion, and who were leaders in the attempt to relate the Church's teaching to the new thoughts and conditions of the nineteenth century. But they were not alone. The Unitarians were possessed of a similar spirit, and came to regard reason and conscience as the criteria of belief and practice. This book demonstrates the growing respect between them, as they tried to grapple with the problems of their day. It lucidly takes the reader through the ramifications and complexities of Biblical criticism, and discusses the answers given to the problems of Biblical inspiration and miracles, amongst others. It demonstrates how Unitarians and Broad Churchmen affected each other, and that much of which is now taken for granted in enlightened theological circles was developed by Yesterday's Radicals. The author traverses territory not previously opened up in this way, for the affinity between these groups has hitherto not been the subject of analysis. This pioneering study was awarded the Earl Morse Wilbur Prize for Historical Research.

A study of the early history of the Evangelical Movement in the Church of England in the 18th century, showing how evangelicalism was distinct from the Methodist revival under Wesley and Whitefield. The author calls it "a religious and social study", placing the movement in its historical setting and taking note especially of the influences which affected it.

The Unitarian Universalist religious movement is small in numbers, but has a long history as a radical, reforming movement within Protestantism, coupled with a larger, liberal social witness to the world. Both Unitarianism and Universalism began as Christian denominations, but rejected doctrinal constraints to embrace a human views of Jesus, an openness to continuing revelation, and a loving God who, they believed, wanted to be reconciled with all people. In the twentieth century Unitarian Universalism developed beyond Christianity and theism to embrace other religious perspectives, becoming more inclusive and multi-faith. Efforts to achieve justice and equality included civil rights for African-Americans, women and gays and lesbians, along with strident support for abortion rights, environmentalism and peace. Today the Unitarian Universalist movement is a world-wide faith that has expanded into several new countries in Africa, continued to develop in the Philippines and India, while maintaining historic footholds in Romania, Hungary, England, and especially the United States and Canada. This second edition of Historical Dictionary of Unitarian Universalism contains a chronology, an introduction, an appendix, and an extensive bibliography. The dictionary section has over 400 cross-referenced entries on people, places, events and trends in the history of the Unitarian and Universalist faiths including American leaders and luminaries, important writers and social reformers. This book is an excellent resource for students, researchers, and anyone wanting to know more about Unitarian Universalism.

Dr. W. Cleon Skousen spent the majority of his life researching the gospel, the U.S. Constitution, the founding of America and writing numerous books and articles on the topic, and he is one of the most well-known, respected defenders of America and the gospel the world has ever known. At the time of his passing in 2006, his work was not finished. His book The Cleansing of America, written in 1994 and given into the care and keeping of his sons, is now being brought forth for the first time ever. Included in these pages are the events and stages the Lord has predicted, through his servants, the winding-up scences of this world. It helps the reader understand: the nature of prophecy, the known chronology of prophetic events, and the importance of staying close to the Lord and his prophets during the difficult and challenging years prior to the Second Coming. We are fast approaching those prophetic events. Some are upon us even now.

This is the first major study of the enigmatic religious society. By examining the Jehovah's Witnesses' dramatic recent expansion, Andrew Holden reveals the dependency of their quasi-totalitarian movement on the physical and cultural resources which have brought about the privatisation of religion, the erosion of community and the separation of 'fact' from faith.

2020 Christian Book Award (R) Winner (Bible Reference Works) This textbook offers students a biblically rich, creedally structured, ecumenically evangelical, and ethically engaged introduction to Christian theology. Daniel Treier, coeditor of the popular Evangelical Dictionary of Theology, discusses key Scripture passages, explains Christian theology within the structure of the Nicene Creed, explores the range of evangelical approaches to contested doctrines, acquaints evangelicals with other views (including Orthodox and Catholic), and integrates theological ethics with chapters on the Ten Commandments and the Lord's Prayer. The result is a meaty but manageable introduction to the convictions and arguments shaping contemporary evangelical theology.

James Dobson, founder of the conservative Christian foundation Focus on the Family, is well-known to the secular world as a crusader for the Christian right. But within Christian circles he is known primarily as a childrearing expert. Millions of American children have been raised on his message, disseminated through books, videos, radio programs, magazines, and other media. While evangelical Christians have always placed great importance on familial responsibilities, Dobson placed the family at the center of Christian life. Only by sticking to proper family roles can we achieve salvation. Women, for instance, only come to know God fully by submitting to their husbands and nurturing their children. Such uniting of family life and religion has drawn people to the organization, just as it has forced them to wrestle with what it meant to be a Christian wife, husband, mother, father, son, or daughter. Adapting theories from developmental psychology that melded parental modeling with a conservative Christian theology of sinfulness, salvation, and a living relationship with Jesus, Dobson created a new model for the Christian family. But what does that model look like in real life? Drawing on interviews with mothers, fathers, sons, and daughters, Practicing What the Doctor Preached explores how actual families put Dobson's principles into practice. To what extent does Focus shape the practices of its audience to its own ends, and to what extent does Focus' understanding of its members' practices and needs shape the organization? Susan B. Ridgely shows that, while Dobson is known for being rigid and dogmatic, his followers show surprising flexibility in the way they actually use his materials. She examines Focus's listeners and their changing needs over the organization's first thirty years, a span that saw the organization expand from centering itself on childrearing to entrenching itself in public debates over sexuality, education, and national politics.

This book offers a close-up look at theological education in the U.S. today. The authors' goal is to understand the way in which institutional culture affects the outcome of the educational process. To that end, they undertake ethnographic studies of two seminaries-one evangelical and one mainline Protestant. These studies, written in a lively journalistic style, make up the first part of the book and offer fascinating portraits of two very different intellectual, religious, and social worlds.
The authors go on to analyze these disparate environments, and suggest how in each case corporate culture acts as an agent of educational change. They find two major consequences stemming from the culture of each school. First, each culture gives expression to a normative goal that aims at shaping the way students understand themselves and from issues of ministry practice. Second, each provides a "cultural tool kit" of knowledge, practices, and skills that students use to construct strategies of action for the various problems and issues that will confront them as pastors or in other forms of ministry. In the concluding chapters, the authors explore the implications of their findings for theories of institutional culture and professional socialization and for interpreting the state of religion in America. They identify some of the practical dilemmas that theological and other professional schools currently face, and reflect on how their findings might contribute to their solution. This accessible, thought-provoking study will not only illuminate the structure and process by which culture educates and forms, but also provide invaluable insights into important dynamics of American religious life.

At the start of the twenty-first century, America was awash in a sea of evangelical talk. The Purpose Driven Life. Joel Osteen. The Left Behind novels. George W. Bush. Evangelicalism had become so powerful and pervasive that political scientist Alan Wolfe wrote of "a sense in which we are all evangelicals now." Steven P. Miller offers a dramatically different perspective: the Bush years, he argues, did not mark the pinnacle of evangelical influence, but rather the beginning of its decline. The Age of Evangelicalism chronicles the place and meaning of evangelical Christianity in America since 1970, a period Miller defines as America's "born-again years." This was a time of evangelical scares, born-again spectacles, and battles over faith in the public square. From the Jesus chic of the 1970s to the satanism panic of the 1980s, the culture wars of the 1990s, and the faith-based vogue of the early 2000s, evangelicalism expanded beyond churches and entered the mainstream in ways both subtly and obviously influential. Born-again Christianity permeated nearly every area of American life. It was broad enough to encompass Hal Lindsey's doomsday prophecies and Marabel Morgan's sex advice, Jerry Falwell and Jimmy Carter. It made an unlikely convert of Bob Dylan and an unlikely president of a divorced Hollywood actor. As Miller shows, evangelicalism influenced not only its devotees but its many detractors: religious conservatives, secular liberals, and just about everyone in between. The Age of Evangelicalism contained multitudes: it was the age of Christian hippies and the "silent majority," of Footloose and The Passion of the Christ, of Tammy Faye Bakker the disgraced televangelist and Tammy Faye Messner the gay icon. Barack Obama was as much a part of it as Billy Graham. The Age of Evangelicalism tells the captivating story of how born-again Christianity shaped the cultural and political climate in which millions Americans came to terms with their times.

In the years since 1945, the Church of Jesus Christ of Latter-day Saints has grown rapidly in terms of both numbers and public prominence. Mormonism is no longer merely a home-grown American religion, confined to the Intermountain West; instead, it has captured the attention of political pundits, Broadway audiences, and prospective converts around the world. While most scholarship on Mormonism concerns its colorful but now well-known early history, the essays in this collection assess recent developments, such as the LDS Church's international growth and acculturation; its intersection with conservative politics in recent decades; its stances on same-sex marriage and the role of women; and its ongoing struggle to interpret its own tumultuous history. The scholars draw on a wide variety of Mormon voices as well as those of outsiders, from Latter-day Saints in Hyderabad, India, to "Mormon Mommy blogs," to evangelical "countercult" ministries. Out of Obscurity brings the story of Mormonism since the Second World War into sharp relief, explaining the ways in which a church very much rooted in its nineteenth-century prophetic and pioneering past achieved unprecedented influence in the realms of American politics and international business.

Natacha Tormey was born into the infamous religious cult known as The Children of God. Abused, exploited, and brainwashed by 'The Family', Natacha's childhood was stolen. Born to French hippy parents attracted to the religious movement by the unusual mix of evangelical Christianity, free love and rejection of the mainstream, from an early age Natacha was brainwashed to believe she had a special destiny - that she was part of an elite children's army bestowed with superpowers that would one day save the world from the Anti-Christ. Torn away from their parents, Natacha and her siblings were beaten on a daily basis and forced to sing and dance for entertainment in prisons and malls. Natacha never expected to live to adulthood. At the age of 18 Natacha escaped, but quickly found herself hurtling through a world she had no understanding of. Alone, and grappling to come to terms with an unbelievable sense of betrayal, she was stuck in a kind of limbo - confused and unable to feel part of either way of life. Natacha is one of the lucky ones; not all of her family survived the battle to shed the shame and pain of their past. To date over 40 ex-Children of God members of Natacha's generation have committed suicide. All Natacha ever wanted was to feel normal, but escaping the cult was only the beginning. Shocking, moving, but ultimately inspiring, this is Natacha's full story; it is both a personal tale of trauma and recovery, and an expose of the secret world of abuse hidden behind commune walls.

"Ye cannot serve God and mammon," the Bible says. But conservative American Protestants have, for at least a century, been trying to prove that adage wrong. While preachers, activists, and politicians have all helped spread the gospel, Darren Grem argues that evangelicalism owes its strength to the blessings of business. Grem offers a new history of American evangelicalism, showing how its adherents strategically used corporate America-its leaders, businesses, money, ideas, and values-to advance their religious, cultural, and political aspirations. Conservative evangelicals were thus able to retain and expand their public influence in a secularizing, diversifying, and liberalizing age. In the process they became beholden to pro-business stances on matters of theology, race, gender, taxation, free trade, and the state, making them well-suited to a broader conservative movement that was also of, by, and for corporate America. The Blessings of Business tells the story of unlikely partnerships between champions of the evangelical movement, such as Billy Graham, and largely forgotten businessmen, like R.G. LeTourneau; he describes the backdrop against which the religious right's pro-business politics can be understood. The evangelical embrace of corporate capitalism made possible a fusion with other conservatives, he finds, creating a foundation for the business-friendly turn in the nation's economy and political culture. But it also transformed conservative evangelicalism itself, making it as much an economic movement as a religious one. Fascinating and provocative, The Blessings of Business uncovers the strong ties Americans have forged between the Almighty and the almighty dollar.

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.

This book contains fifteen essays, each first presented as the annual Tanner lecture at the conference of the Mormon History Association by leading historians and religious studies scholars, approaching Mormon history from a wide variety of angles, from gender to globalization. Renowned in their own fields but relatively new to the study of Mormon history at the time of their lecture, the scholars bring their own expertise to understanding Mormonism's past and present. Examining Mormon history from an outsider's perspective, they ask intriguing questions, share fresh insights and perspectives, analyze familiar sources in unexpected ways, and place Mormonism in broader scholarly debates. Several essays place Mormonism within the currents of American religious history - for example, by placing Joseph Smith and other Latter-day Saints in conversation with Emerson, Nat Turner, fellow millenarians, and freethinkers. Other essays explore the creation of Mormon identities, demonstrating how Mormons created a unique sense of themselves as a distinct people. Historians of the American West examine Mormon connections with American imperialism, the Civil War, and the cultural landscape. Finally, essayists study recent Latter-day Saint growth around the world in recent decades, including in Africa, within the context of the study of global religions.

With at least fifteen million adherents around the globe, Mormonism maintains a powerful claim not only on the loyalties of believers but on the interests and imagination of non-Mormons as well. No issue in Mormonism has made more headlines than the faith's distinctive take on sex and gender. From its polygamous nineteenth-century past to its twentieth century stand against the ERA and its twenty-first century fight against same-sex marriage, the LDS Church has consistently positioned itself on the frontlines of battles over gender-related identities, roles, and rights. Even as the LDS Church has maintained a very conservative position in public debates over sex and gender, Mormon women have developed their own brand of feminism rooted in Mormon history and theology. To be a Mormon feminist is to live the tension between the visionary theology of Mormonism (for example, the faith's distinctive belief that God is a married couple, a man and woman) and its conservative institutional politics, between women's experience-based knowledge and the all-male Church hierarchy. This groundbreaking book gathers together for the first time essential writings of the contemporary Mormon feminist movement from its historic beginnings in 1970 to its vibrant present, offering a guide to the best of Mormon feminist thought and writing. This volume presents the voices of Mormon women-including historians, humorists, theologians, activists, and artists-as they have challenged assumptions and stereotypes, recovered lost histories of Mormon women's leadership, explored the empowering potential of Mormon theology, pushed for progress and change in the contemporary church, and joined their voices with other feminists of faith hoping to build a better world. Designed for use by book clubs, study groups, and classes, this highly accessible but rigorously developed book includes a timeline of key events in Mormon feminist history, discussion questions, and a topical guide.

Peter McAuslan heeded Mormon missionaries spreading the faith in his native Scotland in the mid-1840s. The uncertainty his family faced in a rapidly industrializing economy, the political turmoil erupting across Europe, the welter of competing religions-all were signs of the imminent end of time, the missionaries warned. For those who would journey to a new Zion in the American West, opportunity and spiritual redemption awaited. When McAuslan converted in 1848, he believed he had a found a faith that would give his life meaning. A few years later, McAuslan and his family left Scotland for Utah, but soon after he arrived, his doubts grew about the religious community he had joined so wholeheartedly. Historian Polly Aird tells the story of how McAuslan first embraced, then came to question, and ultimately renounced the Mormon faith and left Utah. It would be the most courageous act of his life. In Mormon Convert, Mormon Defector, Aird tells of Scottish emigrants who endured a harrowing transatlantic and transcontinental journey to join their brethren in the valley of the Great Salt Lake. But to McAuslan and others like him, the Promised Land of Salt Lake City turned out to be quite different from what was promised: droughts and plagues of locusts destroyed crops and brought on famine, and U.S. Army troops threatened on the borders. Mormon leaders responded with fiery sermons attributing their trials to divine retribution for backsliding and sin. When the leaders countenanced violence and demanded absolute obedience, Peter McAuslan decided to abandon his adopted faith. With his family, and escorted by a U.S. Army detachment for protection, he fled to California. Mormon Convert, Mormon Defector reveals the tumultuous 1850s in Utah and the West in vivid detail. Drawing on McAuslan's writings and other archival sources, Aird offers a rare interior portrait of a man in whom religious fervor warred with indignation at absolutist religious authorities and fear for the consequences of dissension. In so doing, she brings to life a dramatic but little-known period of American history.

Drawing from research conducted in Nigeria, Senegal, and Uganda, Christianity, Islam, and Liberal Democracy offers a deeper understanding on how Christian and Islamic faith communities affect the political attitudes of those who belong to them and, in turn, prospects for liberal democracy. While many analysts have thought that religious diversity in developing countries is most often an obstacle to liberal democracy that creates political instability, the book concludes just the opposite. Robert A. Dowd draws on narrative accounts, in-depth interviews, and large-scale surveys to show that Christian and Islamic religious communities are more likely to support liberal democracy in religiously diverse and integrated settings than in religiously homogeneous or segregated settings. Religious diversity, in other words, is good for liberal democracy. In religiously diverse environments, religious leaders tend to be more encouraging of civic engagement, democracy, and religious liberty. The evidence, Dowd argues, should prompt policymakers interested in cultivating religiously-inspired support for liberal democracy to aid in the formation of religiously diverse neighborhoods, cities, and political organizations.

From its origins in nineteenth century Adventism until the present day, the Watch Tower Society has become one of the best known but least understood new religious movements. Resisting the tendency to define the movement in terms of the negative, this volume offers an empathetic account of the Jehovah's Witnesses, without defending or seeking to refute their beliefs. George Chryssides critically examines the historical and theological bases of the organization's teachings and practices, and discusses the changes and continuities which have defined it. The book provides a valuable resource for scholars of new religious movements and contemporary religion.

Combining vivid ethnographic storytelling and incisive theoretical analysis, New Monasticism and the Transformation of American Evangelicalism introduces readers to the fascinating and unexplored terrain of neo-monastic evangelicalism. Often located in disadvantaged urban neighborhoods, new monastic communities pursue religiously inspired visions of racial, social, and economic justice-alongside personal spiritual transformation-through diverse and creative expressions of radical community For most of the last century, popular and scholarly common-sense has equated American evangelicalism with across-the-board social, economic, and political conservatism. However, if a growing chorus of evangelical leaders, media pundits, and religious scholars is to be believed, the era of uncontested evangelical conservatism is on the brink of collapse-if it hasn't collapsed already. Wes Markofski has immersed himself in the paradoxical world of evangelical neo-monasticism, focusing on the Urban Monastery-an influential neo-monastic community located in a gritty, racially diverse neighborhood in a major Midwestern American city. The resulting account of the way in which the movement is transforming American evangelicalism challenges entrenched stereotypes and calls attention to the dynamic diversity of religious and political points of view which vie for supremacy in the American evangelical subculture. New Monasticism and the Transformation of American Evangelicalism is the first sociological analysis of new monastic evangelicalism and the first major work to theorize the growing theological and political diversity within twenty-first-century American evangelicalism.

Teaching Spirits offers a thematic approach to Native American religious traditions. Within the great multiplicity of Native American cultures, Joseph Epes Brown has perceived certain common themes that resonate within many Native traditions. He demonstrates how these themes connect with each other, whilst at the same time upholding the integrity of individual traditions. Brown illustrates each of these themes with in-depth explorations of specific native cultures including Lakota, Navajo, Apache, Koyukon, and Ojibwe. Brown demonstrates how Native American values provide an alternative metaphysics that stand opposed to modern materialism. He shows how these spiritual values provide material for a serious rethinking of modern attitudes, as well as how they may help non-native peoples develop a more sensitive response to native concerns. Throughout, he draws on his extensive personal experience with Black Elk, who came to symbolize for many the greatness of the imperiled native cultures.