With typical wisdom and lucidity, Erwin W. Lutzer addresses a fundamental question—a question begging for an answer after a frenetic election—"Is God really on America’s side?" To answer, the reader is carefully led through seven vital principles of a biblical understanding of judgment. God can both bless and curse a nation. God judges nations based on the amount of light and opportunity they are given. God sometimes uses exceedingly evil nations to judge those that are less evil. When God judges a nation, the righteous suffer with the wicked. God’s judgments take various forms. In judgment, God’s target is often His people, not just the general population. God sometimes reverses intended judgments. Provocative questions for individual reflection or group discussion complete each chapter of the book. Throughout, Lutzer’s insights into how Christians should view government equips them “to think with the Bible in one hand and a newspaper in the other.”
Religious life in early America is often equated with the fire-and-brimstone Puritanism best embodied by the theology of Cotton Mather. Yet, by the nineteenth century, American theology had shifted dramatically away from the severe European traditions directly descended from the Protestant Reformation, of which Puritanism was in the United States the most influential. In its place arose a singularly American set of beliefs. In America's God, Mark Noll has written a biography of this new American ethos. In the 125 years preceding the outbreak of the Civil War, theology played an extraordinarily important role in American public and private life. Its evolution had a profound impact on America's self-definition. The changes taking place in American theology during this period were marked by heightened spiritual inwardness, a new confidence in individual reason, and an attentiveness to the economic and market realities of Western life. Vividly set in the social and political events of the age, America's God is replete with the figures who made up the early American intellectual landscape, from theologians such as Jonathan Edwards, Nathaniel W. Taylor, William Ellery Channing, and Charles Hodge and religiously inspired writers such as Harriet Beecher Stowe and Catherine Stowe to dominant political leaders of the day like Washington, Jefferson, and Lincoln. The contributions of these thinkers combined with the religious revival of the 1740s, colonial warfare with France, the consuming struggle for independence, and the rise of evangelical Protestantism to form a common intellectual coinage based on a rising republicanism and commonsense principles. As this Christian republicanism affirmed itself, it imbued in dedicated Christians a conviction that the Bible supported their beliefs over those of all others. Tragically, this sense of religious purpose set the stage for the Civil War, as the conviction of Christians both North and South that God was on their side served to deepen a schism that would soon rend the young nation asunder. Mark Noll has given us the definitive history of Christian theology in America from the time of Jonathan Edwards to the presidency of Abraham Lincoln. It is a story of a flexible and creative theological energy that over time forged a guiding national ideology the legacies of which remain with us to this day.
Recently, and seemingly overnight, the once cliche slogan "God Bless America" became almost a national mantra. John MacArthur gets to the heart of the matter by asking the questions most Americans choose to ignore: "Should God bless America?" and "Is America deserving of blessing?" Turning to the Old Testament, he presents the simple truth of God's word, his blessing has always had conditions. MacArthur calls the Nation to turn back to God by showing us how we can become a nation that is once again blessed by God.
The provocative and authoritative history of the origins of Christian America in the New Deal era We're often told that the United States is, was, and always has been a Christian nation. But in One Nation Under God, historian Kevin M. Kruse reveals that the belief that America is fundamentally and formally Christian originated in the 1930s. To fight the "slavery" of FDR's New Deal, businessmen enlisted religious activists in a campaign for "freedom under God" that culminated in the election of their ally Dwight Eisenhower in 1952. The new president revolutionized the role of religion in American politics. He inaugurated new traditions like the National Prayer Breakfast, as Congress added the phrase "under God" to the Pledge of Allegiance and made "In God We Trust" the country's first official motto. Church membership soon soared to an all-time high of 69 percent. Americans across the religious and political spectrum agreed that their country was "one nation under God." Provocative and authoritative, One Nation Under God reveals how an unholy alliance of money, religion, and politics created a false origin story that continues to define and divide American politics to this day.
Despite all the hype surrounding the "New Atheism," the United States remains one of the most religious nations on Earth. In fact, 95% of Americans believe in God--a level of agreement rarely seen in American life. The greatest divisions in America are not between atheists and believers, or even between people of different faiths. What divides us, this groundbreaking book shows, is how we conceive of God and the role He plays in our daily lives. America's Four Gods draws on the most wide-ranging, comprehensive, and illuminating survey of American's religious beliefs ever conducted to offer a systematic exploration of how Americans view God. Paul Froese and Christopher Bader argue that many of America's most intractable social and political divisions emerge from religious convictions that are deeply held but rarely openly discussed. Drawing upon original survey data from thousands of Americans and a wealth of in-depth interviews from all parts of the country, Froese and Bader trace America's cultural and political diversity to its ultimate source--differing opinions about God. They show that regardless of our religious tradition (or lack thereof), Americans worship four distinct types of God: The Authoritative God--who is both engaged in the world and judgmental; The Benevolent God--who loves and helps us in spite of our failings; The Critical God--who catalogs our sins but does not punish them (at least not in this life); and The Distant God--who stands apart from the world He created. The authors show that these four conceptions of God form the basis of our worldviews and are among the most powerful predictors of how we feel about the most contentious issues in American life. Accessible, insightful, and filled with the voices of ordinary Americans discussing their most personal religious beliefs, America's Four Gods provides an invaluable portrait of how we view God and therefore how we view virtually everything else.
America finds herself behind a curtain of atheistic and evolutionistic Secular Humanism. Has God now disowned His daughter, America? Has America now lost her only true defense system against terrorism--namely, God himself?
The classic reflection of the Protestant roots and ethos behind pluralistic American and its religions today. Martin Marty, in his new introduction for the Wesleyan reissue of H. Richard Niebuhr's The Kingdom of God in America, calls it "a classic." First published in 1938, "It remains the classic reflection of the Protestant roots and ethos behind pluralistic America and its religions today." Marty notes that the new "raw and rich pluralism" that challenges the Protestant hegemony in American life has left many Protestants longing to "get back to their roots." Niebuhr's book , perhaps more than any other, identifies and describes those roots for Protestants, especially Congregationalists, Episcopalians, Presbyterians, Methodists, Quakers, Baptists, and Lutherans. Introduction by Martin E. Marty.
The first major work of cultural and intellectual history devoted to the subject of the transatlantic religious divide. Using nineteenth and early twentieth century commentary on the subject, Howard helps us understand why Americans have maintained much friendlier ties with traditional forms of religion than their European counterparts.
