“Are you there, God? It’s me, Manhattan…Butler…argues that far from being a Sodom on the Hudson, New York was a center of religious dynamism throughout the 20th century.” —Wall Street Journal “What a pleasure it is to take a tour of Manhattan’s sacred past led by one of the nation’s preeminent religious historians.” —Christianity Today “A masterwork by a master historian…God in Gotham should be an instant classic.” —Jonathan D. Sarna, author of American Judaism In Gilded Age Manhattan, religious leaders agonized over the fate of traditional faith practice amid chaotic and sometimes terrifying change. Massive immigration, urban anonymity, and the bureaucratization of modern life tore at the binding fibers of religious community. Yet fears of the demise of religion were dramatically overblown. Jon Butler finds a spiritual hothouse in the supposed capital of American secularism as Catholics, Jews, and Protestants peppered the borough with sanctuaries. A center of religious publishing and broadcasting, by the 1950s it was home to Reinhold Niebuhr, Abraham Heschel, Dorothy Day, and Norman Vincent Peale. While white spiritual seekers sometimes met in midtown hotels, black worshippers gathered in Harlem’s storefront churches. Though denied the ministry almost everywhere, women shaped congregations, founded missionary societies, and fused spirituality and political activism. God in Gotham portrays a city where people of faith embraced modernity and thrived.

A master historian traces the flourishing of organized religion in Manhattan between the 1880s and the 1960s, revealing how faith adapted and thrived in the supposed capital of American secularism. In Gilded Age Manhattan, Catholic, Jewish, and Protestant leaders agonized over the fate of traditional religious practice amid chaotic and multiplying pluralism. Massive immigration, the anonymity of urban life, and modernity’s rationalism, bureaucratization, and professionalization seemingly eviscerated the sense of religious community. Yet fears of religion’s demise were dramatically overblown. Jon Butler finds a spiritual hothouse in the supposed capital of American secularism. By the 1950s Manhattan was full of the sacred. Catholics, Jews, and Protestants peppered the borough with sanctuaries great and small. Manhattan became a center of religious publishing and broadcasting and was home to august spiritual reformers from Reinhold Niebuhr to Abraham Heschel, Dorothy Day, and Norman Vincent Peale. A host of white nontraditional groups met in midtown hotels, while black worshippers gathered in Harlem’s storefront churches. Though denied the ministry almost everywhere, women shaped the lived religion of congregations, founded missionary societies, and, in organizations such as the Zionist Hadassah, fused spirituality and political activism. And after 1945, when Manhattan’s young families rushed to New Jersey and Long Island’s booming suburbs, they recreated the religious institutions that had shaped their youth. God in Gotham portrays a city where people of faith engaged modernity rather than foundered in it. Far from the world of “disenchantment” that sociologist Max Weber bemoaned, modern Manhattan actually birthed an urban spiritual landscape of unparalleled breadth, suggesting that modernity enabled rather than crippled religion in America well into the 1960s.

The letters page of Old Git magazine continues to offer its readers an opportunity to ask and provide answers to the most pressing questions of our times. Questions such as: Would it help global warming if I left my fridge door open? What's the riskiest game of risk ever played? If I fell down a disused mineshaft would Lassie really run and get help, or just sit there licking his balls? Do Bats Have Bollocks? features a host of completely new and untrue questions and answers. With bags more rude jokes, shaggy dog stories and the odd entry from a new, bewildered editor who's wondering what the hell he's got himself into, this book is every bit as laugh-out-loud funny as last year's hugely successful volume Do Ants Have Arseholes?

"Quite ambitious, tracing religion in the United States from European colonization up to the 21st century.... The writing is strong throughout."--Publishers Weekly (starred review)
"One can hardly do better than Religion in American Life.... A good read, especially for the uninitiated. The initiated might also read it for its felicity of narrative and the moments of illumination that fine scholars can inject even into stories we have all heard before. Read it."--Church History
This new edition of Religion in American Life, written by three of the country's most eminent historians of religion, offers a superb overview that spans four centuries, illuminating the rich spiritual heritage central to nearly every event in our nation's history. Beginning with the state of religious affairs in both the Old and New Worlds on the eve of colonization and continuing through to the present, the book covers all the major American religious groups, from Protestants, Jews, and Catholics to Muslims, Hindus, Mormons, Buddhists, and New Age believers. Revised and updated, the book includes expanded treatment of religion during the Great Depression, of the religious influences on the civil rights movement, and of utopian groups in the 19th century, and it now covers the role of religion during the 2008 presidential election, observing how completely religion has entered American politics.

Multinational, profit-driven, materialistic, politically self-conscious, power-hungry, religiously plural: America three hundred years ago -- and today. Here are Britain's mainland American colonies after 1680, in the process of becoming the first modern society -- a society the earliest colonists never imagined, a "new order of the ages" that anticipated the American Revolution. Jon Butler's panoramic view of the colonies in this epoch transforms our customary picture of prerevolutionary America; it reveals a strikingly "modern" character that belies the eighteenth-century quaintness fixed in history.

Stressing the middle and late decades (the hitherto "dark ages") of the American colonial experience, and emphasizing the importance of the middle and southern colonies as well as New England, Becoming America shows us transformations before 1776 among an unusually diverse assortment of peoples. Here is a polyglot population of English, Indians, Africans, Scots, Germans, Swiss, Swedes, and French; a society of small colonial cities with enormous urban complexities; an economy of prosperous farmers thrust into international market economies; peoples of immense wealth, a burgeoning middle class, and incredible poverty.

Butler depicts settlers pursuing sophisticated provincial politics that ultimately sparked revolution and a new nation; developing new patterns in production, consumption, crafts, and trades that remade commerce at home and abroad; and fashioning a society remarkably pluralistic in religion, whose tolerance nonetheless did not extend to Africans or Indians. Here was a society that turned protest into revolution and remade itself many times during the next centuries -- asociety that, for ninety years before 1776, was becoming America.

Three hundred and fifty years ago, Roger Williams launched one of the world's first great experiments in religious toleration. Insisting that religion be separated from civil power, he founded Rhode Island, a colony that welcomed people of many faiths. Though stark forms of intolerance persisted, Williams' commitments to faith and liberty of conscience came to define the nation and its conception of itself. Through crisp essays that show how Americans demolished old prejudices while inventing new ones, The Lively Experiment offers a comprehensive account of America's boisterous history of interreligious relations.

Three hundred and fifty years ago, Roger Williams launched one of the world's first great experiments in religious toleration. Insisting that religion be separated from civil power, he founded Rhode Island, a colony that welcomed people of many faiths. Though stark forms of intolerance persisted, Williams' commitments to faith and liberty of conscience came to define the nation and its conception of itself. Through crisp essays that show how Americans demolished old prejudices while inventing new ones, The Lively Experiment offers a comprehensive account of America's boisterous history of interreligious relations.

Challenging the formidable tradition that places early New England Puritanism at the center of the American religious experience. Yale historian Jon Butler offers a new interpretation of three hundred years of religious and cultural development. Butler stresses the instability of religion in Europe where state churches battled dissenters, magic, and astonishingly low church participation. He charts the transfer of these difficulties to America, including the failure of Puritan religious models, and describes the surprising advance of religious commitment there between 1700 and 1865. Through the assertion of authority and coercion, a remarkable sacralization of the prerevolutionary countryside, advancing religious pluralism, the folklorization of magic, and an eclectic, syncretistic emphasis on supernatural interventionism, including miracles, America emerged after 1800 as an extraordinary spiritual hothouse that far eclipsed the Puritan achievement--even as secularism triumphed in Europe.

"Awash in a Sea of Faith" ranges from popular piety to magic, from anxious revolutionary war chaplains to the cool rationalism of James Madison, from divining rods and seer stones to Anglican and Unitarian elites, and from Virginia Anglican occultists and Presbyterians raised from the dead to Jonathan Edwards, Joseph Smith, and Abraham Lincoln. Butler deftly comes to terms with conventional themes such as Puritanism, witchcraft, religion and revolution, revivalism, millenarianism, and Mormonism. His elucidation of Christianity's powerful role in shaping slavery and of a subsequent African spiritual "holocaust," with its ironic result in African Christianization, is an especially fresh andincisive account.

"Awash in a Sea of Faith" reveals the proliferation of American religious expression -not its decline-and stresses the creative tensions between pulpit and pew across three hundred years of social maturation. Striking in its breadth and deeply rooted in primary sources, this seminal book recasts the landscape of American religious and cultural history.

Many people believe that the piety of the Pilgrims typified early American religion. However, by the 1730s Catholics, Jews, and Africans had joined Native Americans, Puritans, and numerous other Protestants in the colonies. Jon Butler launches his narrative with a description of the state of religious affairs in both the Old and New Worlds. He explores the failure of John Winthrop's goal to achieve Puritan perfection, the controversy over Anne Hutchinson's tenacious faith, the evangelizing stamina of ex-slave and Methodist preacher Absalom Jones, and the spiritual resilience of the Catawba Indians. The meeting of these diverse groups and their varied use of music, dance, and ritual produced an unprecedented evolution of religious practice, including the birth of revivals. And through their daily interactions, these Americans created a living foundation for the First Amendment. After Independence their active diversity of faiths led Americans to the groundbreaking idea that government should abandon the use of law to support any religious group and should instead guarantee free exercise of religion for everyone.

How easy is it to fall off a log? Where is the middle of nowhere? Do we really have no bananas? The readers of OLD GIT magazine are a batty, befuddled, potty-mouthed bunch, who seem to spend a significant chunk of their spare time corresponding with the publication's popular letters page. DO ANTS HAVE ARSEHOLES? is a very funny, very silly collection of questions and answers taken from this column, none of which has any basis whatsoever in fact. A must for all those who relish a heady mixture of shaggy-dog stories, toilet humour and utter lack of insight.