Conservative evangelicalism has transformed American politics, disseminating a sometimes fearful message not just through conventional channels, but through subcultures and alternate modes of communication. Within this world is a "Religion of Fear," a critical impulse that dramatizes cultural and political conflicts and issues in frightening ways that serve to contrast "orthodox" behaviors and beliefs with those linked to darkness, fear, and demonology. Jason Bivins offers close examinations of several popular evangelical cultural creations including the Left Behind novels, church-sponsored Halloween "Hell Houses," sensational comic books, especially those disseminated by Jack Chick, and anti-rock and -rap rhetoric and censorship. Bivins depicts these fascinating and often troubling phenomena in vivid (sometimes lurid) detail and shows how they seek to shape evangelical cultural identity.
As the "Religion of Fear" has developed since the 1960s, Bivins sees its message moving from a place of relative marginality to one of prominence. What does it say about American public life that such ideas of fearful religion and violent politics have become normalized? Addressing this question, Bivins establishes links and resonances between the cultural politics of evangelical pop, the activism of the New Christian Right, and the political exhaustion facing American democracy.
Religion of Fear is a significant contribution to our understanding of the new shapes of political religion in the United States, of American evangelicalism, of the relation of religion and the media, and the link between religious pop culture and politics.

Histories of political religion since the 1960s often center on the rise of the powerful conservative evangelical voting bloc since the 1970s. One of the beliefs that has united these citizens is the idea that they are treated unfairly or are marginalized, despite their significant influence on public life. From the ascent of Reagan to the "Contract with America," from 9/11 to Obama to Trump-these claims have moved steadily to the center of conservative activism. Scholars of religion have approached these phenomena with great caution, generally focusing on institutional history, or relying on journalistic conveniences like "populism," or embracing the self-understandings of evangelicals themselves. None of these approaches is sufficiently calibrated to decoding the fierce convergence of online conspiracy theory, public violence, white supremacy, and religious authoritarianism. Accepting the narrative of Embattlement on its own terms, or examining it as mere turbulence on the path of American pluralism, overlooks how such deeper structural or atmospheric conditions work through this discourse to undermine the actual practice of democratic politics. Exploring the impact of these claims through case studies ranging from the Tea Party to Birthers to anti-sharia laws, Embattled America digs deeper into the debates between Martyrs (those who profess persecution) and Whistleblowers (those who sanctimoniously refute such claims). Hidden beneath each of these episodes is a series of ambivalences about democracy that require attention. Jason Bivins argues that the claims of Martyrs and Whistleblowers are symptoms of America's larger failings to strengthen the conditions for democratic life, and thus that rather than engaging their claims on the merits, concerned citizens should reassess fundamental democratic norms as part of a broader challenge to embolden American citizenship and institutions.

Whether picketing outside abortion clinics, speaking out at school board meetings, or attending anti-death penalty vigils, many Americans have publicly opposed local, state, or federal government policies on the basis of their religious convictions. In The Fracture of Good Order , Jason Bivins examines the growing phenomenon of Christian protest against civil authority and political order in the United States. He argues that since the 1960s, there has been a proliferation of religious activism against what protesters perceive as government's excessive power and lack of moral principle. Calling this phenomenon ""Christian antiliberalism,"" Bivins finds at its center a belief that American politics is based on a liberal tradition that gives government too much social and economic influence and threatens the practice of a religious life. Focusing on the Catholic pacifism of Daniel and Philip Berrigan and the Jonah House resistance community, the Christian Right's homeschooling movement, and the evangelical Sojourners community, Bivins combines religious studies with political theory to explore the common ground shared by these disparate groups. Despite their vast ideological and institutional differences, Bivins argues, these activists justify their actions in overtly religious terms based on a rejection of basic tenets of the American political system. Analyzing the widespread dissatisfaction with the conventional forms of political identity and affiliation that characterize American civic life today, Bivins sheds light on the complex relations between religion and democratic society. |Bivins examines Christian activist groups not usually considered together, from the Berrigan brothers to the New Christian Right movement, to show that despite their differing agendas, all are opposed to the government's excessive power and lack of moral influence. Christian antiliberalism, as Bivins calls it, brings religious language and symbolic actions to bear on a political system whose authority is perceived as morally bankrupt.