The Ten Commandments need no introduction. In fact, we probably think we know all there is to know about these divine dos and don'ts. But as this imaginative and vivid account reveals, there is a lot more to this ancient biblical code than Moses and Mount Sinai. Situating the Ten Commandments within the context of modern America, prominent historian and engaging story-teller Jenna Weissman Joselit takes the reader from Indian burial mounds in 19th-century Ohio to the sand dunes of 1920s California and into the civic squares of the 1950s to reveal the centrality of the Ten Commandments to the nation's identity. Rich in incident and story and inhabited by a lively cast of characters whose ranks include forgers and filmmakers, architects and archaeologists, ordinary citizens and politicians, this book compels us to take another look at the Ten Commandments and see them afresh. Through a series of deftly-rendered vignettes, this compelling account recasts the cultural impact of the Ten Commandments in American society not as a legal code or theological imperative, but as a physical, material, and visual phenomenon. We come away with the understanding that they are not cast in stone but a fertile repository of American history.

Evangelicals and Republicans have been powerful-and active-allies in American politics since the 1970s. But as public opinions have changed, are young evangelicals' political identities and attitudes on key issues changing too? And if so, why? In Rock of Ages, Jeremiah Castle answers these questions to understand their important implications for American politics and society. Castle develops his own theory of public opinion among young evangelicals to predict and explain their political attitudes and voting behavior. Relying on both survey data and his own interviews with evangelical college students, he shows that while some young evangelicals may be more liberal in their attitudes on some issues, most are just as firmly Republican, conservative, and pro-life on abortion as the previous generation. Rock of Ages considers not only what makes young evangelicals different from the previous generation, but also what that means for both the church and American politics.

Evangelicals and Republicans have been powerful-and active-allies in American politics since the 1970s. But as public opinions have changed, are young evangelicals' political identities and attitudes on key issues changing too? And if so, why? In Rock of Ages, Jeremiah Castle answers these questions to understand their important implications for American politics and society. Castle develops his own theory of public opinion among young evangelicals to predict and explain their political attitudes and voting behavior. Relying on both survey data and his own interviews with evangelical college students, he shows that while some young evangelicals may be more liberal in their attitudes on some issues, most are just as firmly Republican, conservative, and pro-life on abortion as the previous generation. Rock of Ages considers not only what makes young evangelicals different from the previous generation, but also what that means for both the church and American politics.

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.

Written by an expert in the history of Protestant Christianity

The influence of the Moravian Church on the missionary awakening in England and its contribution to the movement's nature and vitality. The Moravian Church became widely known and respected for its "missions to the heathen", achieving a high reputation among the pious and with government. This study looks at its connections with evangelical networks, and its indirect role in the great debate on the slave trade, as well as the operations of Moravian missionaries in the field. The Moravians' decision, in 1764, to expand and publicise their foreign missions (largely to the British colonies) coincided with the development of relations between their British leaders and evangelicals from various denominations, among whom were those who went on to found, in the last decade of the century, the major societies which were the cornerstone of the modern missionary movement. These men were profoundly influenced by the Moravian Church's apparent progress, unique among Protestants, in making "real" Christians among the heathen overseas, and this led to the adoption of Moravian missionary methods by the new societies. Dr Mason draws on a wide range of primary documents to demonstrate the influences of the Moravian Church on the missionary awakening in England and its contribution to the movement. Dr J.C.S. Mason first became aware of both the International Moravian Church (Unitas Fratrum) and his La Trobe forebears, who appear in the book, whilst working for his degree as a mature student at Birkbeck College, University of London; he later completed his thesis at King's College London.

As an electoral bloc, contemporary white evangelical Christians maintain a remarkable ideological and partisan conformity, perhaps unmatched by any other community outside of African Americans. Historically, evangelicals have supported various political parties, but their approach to civil religion, or the way that they apply the spiritual to the public realm, has, as Republican Theology argues, been consistent in its substance since the founding of the nation. Put simply, this civil religion holds that limited government and a free-market are essential to the cultivation of Christian virtue, while the livelihood of the republic depends on the virtue of its citizens. While evangelicals have long promoted conservative moral causes, from temperance and anti-obscenity in the nineteenth century to abstinence education in the twentieth, they have also aligned themselves on many other seemingly unrelated agendas: in support of the Revolution in the 1770s, on antislavery in the 1820s, against labor unionism in the 1880s, against the New Deal in the 1930s, on assertive anticommunism in the 1950s (a major theme in Billy Graham's early sermons), and in favor of deregulation and lower taxes in the 1980s.
As Benjamin T. Lynerd contends, the rise of the "New Right" movement at the end of the twentieth century had as much to do with small-government ideology as with a recovery of traditional morality. This libertarian ethos combined with restrictive public moralism is conflicted, and it creates friction both within the New Right alliance and within the church, particularly among evangelicals interested in social justice. Still, it has formed the entire subtext of evangelical participation in American politics from the 1770s into the twenty-first century. Lynerd looks at the evolution of evangelical civil religion, or "republican theology" to demonstrate how evangelicals navigate this logic.

Jeremy Kroeker is a Mennonite with a motorcycle. When his seemingly unflinching faith in a Christian worldview begins to shift, Kroeker hops on his bike to seek answers from another perspective. After shipping his ride to Europe, Kroeker discovers that the machine wobbles back and forth worse than his own opinions about spirituality. Still, he caries on, oscillating through Europe--Germany, Austria, Croatia, Albania--and into the Middle East - Turkey, Syria, Lebanon and, ultimately, Iran. It is there, in the theocratic nation of Iran, that Kroeker finds himself on a forbidden visit to a holy Muslim Shrine. Once inside, invisible hands reach into his chest and rip from his heart a sincere prayer, his first in many years. And God hears that prayer. For before Kroeker can escape Iran, God steals into his hotel room one night to threaten him with death. At least, that's one way to look at it. In the end, Kroeker comes to accept uncertainty. What does he really know anyway? He may always fear a God that he can't explain. Perhaps if he keeps riding, one of these days God will speak clearly. And that frightens him, too.

More than three hundred Latter-day Saint settlements were founded by LDS Church President Brigham Young. Colonization-often outside of Utah-continued under the next three LDS Church presidents, fueled by Utah's overpopulation relative to its arable, productive land. In this book, John Gary Maxwell takes a detailed look at the Bighorn Basin colonization of 1900-1901, placing it in the political and socioeconomic climate of the time while examining whether the move to this out-of-the-way frontier was motivated in part by the desire to practice polygamy unnoticed. The LDS Church officially abandoned polygamy in 1890, but evidence that the practice was still tolerated (if not officially sanctioned) by the church circulated widely, resulting in intense investigations by the U.S. Senate. In 1896 Abraham Owen Woodruff, a rising star in LDS leadership and an ardent believer in polygamy, was appointed to head the LDS Colonization Company. Maxwell explores whether under Woodruff's leadership the Bighorn Basin colony was intended as a means to insure the secret survival of polygamy and if his untimely death in 1904, together with the excommunication of two equally dedicated proponents of polygamy-Apostles John Whitaker Taylor and Matthias Foss Cowley-led to its collapse. Maxwell also details how Mormon settlers in Wyoming struggled with finance, irrigation, and farming and how they brought the same violence to indigenous peoples over land and other rights as did non-Mormons. The 1900 Bighorn Basin colonization provides an early twentieth-century example of a Mormon syndicate operating at the intersection of religious conformity, polygamy, nepotism, kinship, corporate business ventures, wealth, and high priesthood status. Maxwell offers evidence that although in many ways the Bighorn Basin colonization failed, Owen Woodruff's prophecy remains unbroken: "No year will ever pass, from now until the coming of the Savior, when children will not be born in plural marriage.

In this gripping biography, journalist Markus Baum presents Eberhard Arnold's life (1883-1935) as a challenge to all of us to reconsider our response to Jesus' command to "leave everything and follow me".

Baum's account recreates a colorful slice of history, a time when thousands of young men and women across Weimar Germany rejected bourgeois mores and struck out on a different path. Arnold, an aspiring young writer and speaker, was a driving force behind this "Youth Movement". But he went further, leaving the limelight, a comfortable lifestyle, and a promising career, to live the answers he had found. He started a community based on Christ's teachings and example. Arnold was able to unite a motley assortment of workers, aristocrats, and students from diverse political and religious persuasions under a shared vision of Christ's kingdom as a living reality.

Against the Wind explores the forces that shaped Arnold's life -- the early Church, the Anabaptists, the Salvation Army, Charles Finney's Evangelical revival in America -- and his influence on other spiritual leaders of his day -- Karl Barth, Paul Tillich, and Martin Buber among them. It recounts his lonely stand against the rise of Nazism, and presents his continuing legacy, the Bruderhof community movement, which carries on his commitment to integrate faith and social action so needed today.

Most of all, Against the Wind gives flesh, blood, and personality to a man whose role in history has been obscured. Arnold abhorred private property and institutional religion, hated hypocrisy and embraced absolutes. Even during his lifetime he was dubbed a "modern St. Francis". But he also struggled to find his convictions and put theminto action. He chose to walk resolutely against the prevailing winds, but not without difficulty and disappointment.

Between 1996 and 2014, Mark Driscoll's Mars Hill Church multiplied from its base in Seattle into fifteen facilities spread across five states with 13,000 attendees. When it closed, the church was beset by scandal, with former attendees testifying to spiritual abuse, emotional manipulation, and financial exploitation. In Biblical Porn Jessica Johnson examines how Mars Hill's congregants became entangled in processes of religious conviction. Johnson shows how they were affectively recruited into sexualized and militarized dynamics of power through the mobilization of what she calls "biblical porn"-the affective labor of communicating, promoting, and embodying Driscoll's teaching on biblical masculinity, femininity, and sexuality, which simultaneously worked as a marketing strategy, social imaginary, and biopolitical instrument. Johnson theorizes religious conviction as a social process through which Mars Hill's congregants circulated and amplified feelings of hope, joy, shame, and paranoia as affective value that the church capitalized on to grow at all costs.

Formed in 1972, Jesus People USA is an evangelical Christian community that fundamentally transformed the American Christian music industry and the practice of American evangelicalism, which continues to evolve under its influence. In this fascinating ethnographic study, Shawn David Young replays not only the growth and influence of the group over the past three decades but also the left-leaning politics it developed that continue to serve as a catalyst for change. Jesus People USA established a still-thriving Christian commune in downtown Chicago and a ground-breaking music festival that redefined the American Christian rock industry. Rather than join "establishment" evangelicalism and participate in what would become the megachurch movement, this community adopted a modified socialism and embraced forms of activism commonly associated with the New Left. Today the ideological tolerance of Jesus People USA aligns them closer to liberalism than to the religious right, and Young studies the embodiment of this liminality and its challenge to mainstream evangelical belief. He suggests the survival of this group is linked to a growing disenchantment with the separation of public and private, individual and community, and finds echoes of this postmodern faith deep within the evangelical subculture.

Tracing the rise of evangelicalism and the decline of mainline Protestantism in American religious and cultural life How did American Christianity become synonymous with conservative white evangelicalism? This sweeping work by a leading historian of modern America traces the rise of the evangelical movement and the decline of mainline Protestantism's influence on American life. In Christianity's American Fate, David Hollinger shows how the Protestant establishment, adopting progressive ideas about race, gender, sexuality, empire, and divinity, liberalized too quickly for some and not quickly enough for others. After 1960, mainline Protestantism lost members from both camps-conservatives to evangelicalism and progressives to secular activism. A Protestant evangelicalism that was comfortable with patriarchy and white supremacy soon became the country's dominant Christian cultural force. Hollinger explains the origins of what he calls Protestantism's "two-party system" in the United States, finding its roots in America's religious culture of dissent, as established by seventeenth-century colonists who broke away from Europe's religious traditions; the constitutional separation of church and state, which enabled religious diversity; and the constant influx of immigrants, who found solidarity in churches. Hollinger argues that the United States became not only overwhelmingly Protestant but Protestant on steroids. By the 1960s, Jews and other non-Christians had diversified the nation ethnoreligiously, inspiring more inclusive notions of community. But by embracing a socially diverse and scientifically engaged modernity, Hollinger tells us, ecumenical Protestants also set the terms by which evangelicals became reactionary.

British Christian leader John Stott was one of the most influential figures of the evangelical movement during the second half of the twentieth century. Called the pope of evangelicalism by many, he helped to shape a global religious movement that grew rapidly during his career. He preached to thousands on six continents. Millions bought his books and listened to his sermons. In 2005, Time included him in its annual list of the 100 most influential people in the world.
Alister Chapman chronicles Stott's rise to global Christian stardom. The story begins in England with an exploration of Stott's conversion and education, then his ministry to students, his work at All Souls Langham Place, London, and his attempts to increase evangelical influence in the Church of England. By the mid-1970s, Stott had an international presence, leading the evangelical Lausanne movement that attracted evangelicals from almost every country in the world. Chapman recounts how Stott challenged evangelicals' habitual conservatism and anti-intellectualism, showing his role in a movement that was as dysfunctional as it was dynamic.
Godly Ambition is the first scholarly biography of Stott. Based on extensive examination of his personal papers, it is a critical yet sympathetic account of a gifted and determined man who did all he could to further God's kingdom and who became a Christian luminary in the process.

Aiming to write for these who tell her "I don't like poetry, but I like what you write," Longenecker seeks to create poems that are textually accessible and often traditional in form yet (as her title poem signals) use the ordinary to convey the extraordinary. "Chris Longenecker's poems often gaze upwards but are rooted firmly below, as earthy as damp loam, as fresh as a spring tendril," observes John C. Rohrkemper, Associate Professor of English, Elizabethtown College. "Chris takes the happenings of a common day, a conversation with a lover, a family gathering, and winds them into a framework that, like Georgia O'Keefe's magnified flowers, helps us really see these moments--which, without poets or artists, might slip by unnoticed. She surreptitiously, by way of trees, lilies, and socks on the floor, nudges us to lean into life and love," celebrates Pamela Dintaman, contemplative pastor, chaplain, and Yuma, Arizona, desert dweller"

The 1893 Columbian Exposition, also known as the Chicago World's Fair, presented the Latter-day Saints with their first opportunity to exhibit the best of Mormonism for a national and an international audience after the abolishment of polygamy in 1890. The Columbian Exposition also marked the dramatic reengagement of the LDS Church with the non-Mormon world after decades of seclusion in the Great Basin.
Between May and October 1893, over seven thousand Latter-day Saints from Utah attended the international spectacle popularly described as the ''White City.'' While many traveled as tourists, oblivious to the opportunities to ''exhibit'' Mormonism, others actively participated to improve their church's public image. Hundreds of congregants helped create, manage, and staff their territory's impressive exhibit hall; most believed their besieged religion would benefit from Utah's increased national profile. Moreover, a good number of Latter-day Saint women represented the female interests and achievements of both Utah and its dominant religion. These women hoped to use the Chicago World's Fair as a platform to improve the social status of their gender and their religion. Additionally, two hundred and fifty of the Mormon Tabernacle Choir's best singers competed in a Welsh eiseddfodd, a musical competition held in conjunction with the Chicago World's Fair, and Mormon apologist Brigham H. Roberts sought to gain LDS representation at the affiliated Parliament of Religions.
In the first study ever written of Mormon participation at the Chicago World's Fair, Reid L. Neilson explores how Latter-day Saints attempted to ''exhibit'' themselves to the outside world before, during, and after the Columbian Exposition, arguing that their participation in the Exposition was a crucial moment in the Mormon migration to the American mainstream and its leadership's discovery of public relations efforts. After 1893, Mormon leaders sought to exhibit their faith rather than be exhibited by others.

Rev. ed. of: Through fire & water / Harry Loewen and Steven Nolt; with Carol Duerksen and Elwood Yoder.

Jon Krakauer's literary reputation rests on insightful chronicles of lives conducted at the outer limits. He now shifts his focus from extremes of physical adventure to extremes of religious belief within our own borders, taking readers inside isolated American communities where some 40,000 Mormon Fundamentalists still practice polygamy. Defying both civil authorities and the Mormon establishment in Salt Lake City, the renegade leaders of these Taliban-like theocracies are zealots who answer only to God.
At the core of Krakauer's book are brothers Ron and Dan Lafferty, who insist they received a commandment from God to kill a blameless woman and her baby girl. Beginning with a meticulously researched account of this appalling double murder, Krakauer constructs a multi-layered, bone-chilling narrative of messianic delusion, polygamy, savage violence, and unyielding faith. Along the way he uncovers a shadowy offshoot of America's fastest growing religion, and raises provocative questions about the nature of religious belief.

Religious Peacebuilding in the Democratic Republic of Congo analyzes the contributions of three churches at both the leadership and the grassroots levels to conflict transformation in Goma, Democratic Republic of Congo. While states have long been considered main actors in addressing domestic conflicts, this book demonstrates that religious actors can play a significant role in peacebuilding efforts. In addition, rather than focusing exclusively on top-down approaches to conflict resolution, Religious Peacebuilding in the Democratic Republic of Congo incorporates viewpoints from both leaders of the Catholic, 3eme Communaute Baptiste au Centre de l'Afrique and Arche de l'Alliance in Goma and grassroots members of these three churches.

Mormon founder Joseph Smith is one of the most controversial figures of nineteenth-century American history, and a virtually inexhaustible subject for analysis. In this volume, fifteen scholars offer essays on how to interpret and understand Smith and his legacy. Including essays by both Mormons and non-Mormons, this wide-ranging collection is the only available survey of contemporary scholarly opinion on the extraordinary man who started one of the fastest growing religious traditions in the modern world.

In People of Paradox, Terryl Givens traces the rise and development of Mormon culture from the days of Joseph Smith in upstate New York, through Brigham Young's founding of the Territory of Deseret on the shores of Great Salt Lake, to the spread of the Latter-Day Saints around the globe.
Throughout the last century and a half, Givens notes, distinctive traditions have emerged among the Latter-Day Saints, shaped by dynamic tensions--or paradoxes--that give Mormon cultural expression much of its vitality. Here is a religion shaped by a rigid authoritarian hierarchy and radical individualism; by prophetic certainty and a celebration of learning and intellectual investigation; by existence in exile and a yearning for integration and acceptance by the larger world. Givens divides Mormon history into two periods, separated by the renunciation of polygamy in 1890. In each, he explores the life of the mind, the emphasis on education, the importance of architecture and urban planning (so apparent in Salt Lake City and Mormon temples around the world), and Mormon accomplishments in music and dance, theater, film, literature, and the visual arts. He situates such cultural practices in the context of the society of the larger nation and, in more recent years, the world. Today, he observes, only fourteen percent of Mormon believers live in the United States.
Mormonism has never been more prominent in public life. But there is a rich inner life beneath the public surface, one deftly captured in this sympathetic, nuanced account by a leading authority on Mormon history and thought.

How is it that some conservative groups are viscerally antigovernment even while enjoying the benefits of government funding? In "Piety and Public Funding" historian Axel R. Schafer offers a compelling answer to this question by chronicling how, in the first half century since World War II, conservative evangelical groups became increasingly adept at accommodating their hostility to the state with federal support.Though holding to the ideals of church-state separation, evangelicals gradually took advantage of expanded public funding opportunities for religious foreign aid, health care, education, and social welfare. This was especially the case during the Cold War, when groups such as the National Association of Evangelicals were at the forefront of battling communism at home and abroad. It was evident, too, in the Sunbelt, where the military-industrial complex grew exponentially after World War II and where the postwar right would achieve its earliest success. Contrary to evangelicals' own claims, liberal public policies were a boon for, not a threat to, their own institutions and values. The welfare state, forged during the New Deal and renewed by the Great Society, hastened--not hindered--the ascendancy of a conservative political movement that would, in turn, use its resurgence as leverage against the very system that helped create it.By showing that the liberal state's dependence on private and nonprofit social services made it vulnerable to assaults from the right, "Piety and Public Funding" brings a much needed historical perspective to a hotly debated contemporary issue: the efforts of both Republican and Democratic administrations to channel federal money to "faith-based" organizations. It suggests a major reevaluation of the religious right, which grew to dominate evangelicalism by exploiting institutional ties to the state while simultaneously brandishing a message of free enterprise and moral awakening.