The forgotten story of the nineteenth-century freethinkers and twentieth-century humanists who tried to build their own secular religion In The Church of Saint Thomas Paine, Leigh Eric Schmidt tells the surprising story of how freethinking liberals in nineteenth-century America promoted a secular religion of humanity centered on the deistic revolutionary Thomas Paine (1737-1809) and how their descendants eventually became embroiled in the culture wars of the late twentieth century. After Paine's remains were stolen from his grave in New Rochelle, New York, and shipped to England in 1819, the reverence of his American disciples took a material turn in a long search for his relics. Paine's birthday was always a red-letter day for these believers in democratic cosmopolitanism and philanthropic benevolence, but they expanded their program to include a broader array of rites and ceremonies, particularly funerals free of Christian supervision. They also worked to establish their own churches and congregations in which to practice their religion of secularism. All of these activities raised serious questions about the very definition of religion and whether it included nontheistic fellowships and humanistic associations-a dispute that erupted again in the second half of the twentieth century. As right-wing Christians came to see secular humanism as the most dangerous religion imaginable, small communities of religious humanists, the heirs of Paine's followers, were swept up in new battles about religion's public contours and secularism's moral perils. An engrossing account of an important but little-known chapter in American history, The Church of Saint Thomas Paine reveals why the lines between religion and secularism are often much blurrier than we imagine.

The forgotten story of the nineteenth-century freethinkers and twentieth-century humanists who tried to build their own secular religion In The Church of Saint Thomas Paine, Leigh Eric Schmidt tells the surprising story of how freethinking liberals in nineteenth-century America promoted a secular religion of humanity centered on the deistic revolutionary Thomas Paine (1737–1809) and how their descendants eventually became embroiled in the culture wars of the late twentieth century. After Paine’s remains were stolen from his grave in New Rochelle, New York, and shipped to England in 1819, the reverence of his American disciples took a material turn in a long search for his relics. Paine’s birthday was always a red-letter day for these believers in democratic cosmopolitanism and philanthropic benevolence, but they expanded their program to include a broader array of rites and ceremonies, particularly funerals free of Christian supervision. They also worked to establish their own churches and congregations in which to practice their religion of secularism. All of these activities raised serious questions about the very definition of religion and whether it included nontheistic fellowships and humanistic associations—a dispute that erupted again in the second half of the twentieth century. As right-wing Christians came to see secular humanism as the most dangerous religion imaginable, small communities of religious humanists, the heirs of Paine’s followers, were swept up in new battles about religion’s public contours and secularism’s moral perils. An engrossing account of an important but little-known chapter in American history, The Church of Saint Thomas Paine reveals why the lines between religion and secularism are often much blurrier than we imagine.

A much-maligned minority throughout American history, atheists have been cast as a threat to the nation's moral fabric, barred from holding public office, and branded as irreligious misfits in a nation chosen by God. Yet, village atheists--as these godless freethinkers came to be known by the close of the nineteenth century--were also hailed for their gutsy dissent from stultifying pieties and for posing a necessary secularist challenge to majoritarian entanglements of church and state. Village Atheists explores the complex cultural terrain that unbelievers have long had to navigate in their fight to secure equal rights and liberties in American public life. Leigh Eric Schmidt rebuilds the history of American secularism from the ground up, giving flesh and blood to these outspoken infidels, including itinerant lecturer Samuel Porter Putnam; rough-edged cartoonist Watson Heston; convicted blasphemer Charles B. Reynolds; and atheist sex reformer Elmina D. Slenker. He describes their everyday confrontations with devout neighbors and evangelical ministers, their strained efforts at civility alongside their urge to ridicule and offend their Christian compatriots. Schmidt examines the multilayered world of social exclusion, legal jeopardy, yet also civic acceptance in which American atheists and secularists lived. He shows how it was only in the middle decades of the twentieth century that nonbelievers attained a measure of legal vindication, yet even then they often found themselves marginalized on the edges of a God-trusting, Bible-believing nation. Village Atheists reveals how the secularist vision for the United States proved to be anything but triumphant and age-defining for a country where faith and citizenship were--and still are--routinely interwoven.

A compelling history of atheism in American public life A much-maligned minority throughout American history, atheists have been cast as a threat to the nation's moral fabric, barred from holding public office, and branded as irreligious misfits in a nation chosen by God. Yet village atheists-as these godless freethinkers came to be known by the close of the nineteenth century-were also hailed for their gutsy dissent from stultifying pieties and for posing a necessary secularist challenge to the entanglements of church and state. In Village Atheists, Leigh Eric Schmidt explores the complex cultural terrain that unbelievers have long had to navigate in their fight to secure equal rights and liberties in American public life. He rebuilds the history of American secularism from the ground up, giving flesh and blood to these outspoken infidels. Village Atheists demonstrates that the secularist vision for the United States proved to be anything but triumphant in a country where faith and citizenship were-and still are-closely interwoven.

Winner of the Frank S. and Elizabeth D. Brewer Prize of the American Society of Church History, Holy Fairs traces the roots of American camp-meeting revivalism to the communion festivals of early modern Scotland. This new paperback edition of Leigh Eric Schmidt's seminal work features updated material, a dozen illustrations, and a new preface by the author.

Yoga classes and Zen meditation, New-Age retreats and nature mysticism - all are part of an ongoing religious experimentation that has surprisingly deep roots in American history. Tracing out the country's Transcendentalist and cosmopolitan religious impulses over the last two centuries, "Restless Souls" explores America's abiding romance with spirituality as religion's better half. Now in its second edition, including a new preface, Leigh Eric Schmidt's fascinating book provides a rich account of how this open-road spirituality developed in American culture in the first place as well as a sweeping survey of the liberal religious movements that touted it and ensured its continued vitality.

Slogans such as "Let's put Christ back into Christmas" or "Jesus is the Reason for the Season" hold an appeal to Christians who oppose the commercializing of events they hold sacred. However, through a close look at the rise of holidays in the United States, Leigh Schmidt show us that commercial appropriations of these occasions were as religious in form as they were secular. The rituals of America's holiday bazaar that emerged in the nineteenth century offered a luxuriant merger of the holy and the profane--a heady blend of fashion and faith, merchandising and gift-giving, profits and sentiments, all celebrations of a devout consumption. In this richly illustrated book, which captures both the blessings and ballyhoo of American holiday observances for the mid-eighteenth century through the twentieth, the author offers a reassessment of the "consumer rites" that various social critics have long decried for their spiritual emptiness and banal sentimentality.

Schmidt tells the story of how holiday celebrations were almost banished by Puritans and other religious reformers in the colonies but went on to be romanticized and reinvented in the nineteenth and twentieth centuries. Merchants and advertisers were crucial for the reimagining of the holidays, promoting them in a grand, carnivalesque manner, which could include gargantuan fruit cakes, masked Santa Clauses, and exploding valentines.

Along the way Schmidt uses everything from diaries to manuals on church decoration and window display to show in bright detail the ways in which people have prepared for and celebrated specific holidays--such as going Christmas shopping, making love tokens, choosing Easter bonnets, sending flowers to Mom, buying ties for Dad. He demonstrates in particular how women took the lead as holiday consumers, shaping warm-hearted celebrations of home and family through their intricate engagement with the marketplace. Bringing together the history of business, religion, and gender, this book offers a fascinating cultural history of an endlessly debated marvel--the commercialization of the American holidays.

"Faith cometh by hearing"--so said Saint Paul, and devoted Christians from Augustine to Luther down to the present have placed particular emphasis on spiritual arts of listening. In quiet retreats for prayer, in the noisy exercises of Protestant revivalism, in the mystical pursuit of the voices of angels, Christians have listened for a divine call. But what happened when the ear tuned to God's voice found itself under the inspection of Enlightenment critics? This book takes us into the ensuing debate about "hearing things"--an intense, entertaining, even spectacular exchange over the auditory immediacy of popular Christian piety.

The struggle was one of encyclopedic range, and Leigh Eric Schmidt conducts us through natural histories of the oracles, anatomies of the diseased ear, psychologies of the unsound mind, acoustic technologies (from speaking trumpets to talking machines), philosophical regimens for educating the senses, and rational recreations elaborated from natural magic, notably ventriloquism and speaking statues. "Hearing Things" enters this labyrinth--all the new disciplines and pleasures of the modern ear--to explore the fate of Christian listening during the Enlightenment and its aftermath.

In Schmidt's analysis the reimagining of hearing was instrumental in constituting religion itself as an object of study and suspicion. The mystic's ear was hardly lost, but it was now marked deeply with imposture and illusion.