Vale of Tears: New Essays in Religion and Reconstruction offers a window into the exciting work being done by historians, social scientists, and scholars of religious studies on the epoch of Reconstruction. A time of both peril and promise, Reconstruction in America became a cauldron of transformation and change. This collection argues that religion provided the idiom and symbol, as often the very substance, of those changes. The authors of this collection examine how African Americans and white Southerners, New England Abolitionists and former Confederate soldiers, Catholics and Protestants on both sides of the Mason-Dixon line brought their sense of the sacred into collaboration and conflict. Together, these essays mark an important new departure in a still-contested period of American history. Interdisciplinary in scope and content, it promises to challenge many of the traditional parameters of Reconstruction historiography. The range of contributors to the project, including Gaines Foster and Paul Harvey, will draw a great deal of attention from Southern historians, literary scholars, and scholars of American religion.
Religion, Race, and Reconstruction simultaneously resurrects a lost dimension of a most important segment of American history and illuminates America's present and future by showing the role religious issues played in Reconstruction during the 1870s.
Over the last thirty years, conservative evangelicals have been moving to the Northwest of the United States, where they hope to resist the impact of secular modernity and to survive the breakdown of society that they anticipate. These believers have often given up on the politics of the Christian Right, adopting strategies of hibernation while developing the communities and institutions from which a new America might one day emerge. Their activity coincides with the promotion by prominent survivalist authors of a program of migration to the "American Redoubt," a region encompassing Idaho, Montana, parts of eastern Washington and Oregon, and Wyoming, as a haven in which to endure hostile social change or natural disaster and in which to build a new social order. These migration movements have independent origins, but they overlap in their influences and aspirations, working in tandem to offer a vision of the present in which Christian values must be defended as American society is rebuilt according to biblical law. This book examines the origins, evolution, and cultural reach of this little-noted migration and considers what it might tell us about the future of American evangelicalism. Drawing on Calvinist theology, the social theory of Christian Reconstruction, and libertarian politics, these believers are projecting significant soft power. Their books are promoted by leading mainstream publishers and listed as New York Times bestsellers. Their strategy is gaining momentum, making an impact in local political and economic life, while being repackaged for a wider audience in publications by a broader coalition of conservative commentators and in American mass culture. This survivalist evangelical subculture recognizes that they have lost the culture war - but another kind of conflict is beginning.
In the aftermath of the Civil War, the Lost Cause gave white southerners a new collective identity anchored in the stories, symbols, and rituals of the defeated Confederacy. Historians have used the idea of civil religion to explain how this powerful memory gave the white South a unique sense of national meaning, purpose, and destiny. The civil religious perspectives of everyone else, meanwhile, have gone unnoticed. Arthur Remillard fills this void by investigating the civil religious discourses of a wide array of people and groups—blacks and whites, men and women, northerners and southerners, Democrats and Republicans, as well as Catholics, Protestants, and Jews. Focusing on the Wiregrass Gulf South region—an area covering north Florida, southwest Georgia, and southeast Alabama—Remillard argues that the Lost Cause was but one civil religious topic among many. Even within the white majority, civil religious language influenced a range of issues, such as progress, race, gender, and religious tolerance. Moreover, minority groups developed sacred values and beliefs that competed for space in the civil religious landscape.
In this fascinating book, Julie Ingersoll draws on years of research, Reconstructionist publications, and interviews with believers to paint the most complete portrait of the Christian Reconstructionist movement yet published.
The Reconstruction of Religious Thought in Islam (1930) is Muhammad Iqbal's major philosophic work: a series of profound reflections on the perennial conflict among science, religion, and philosophy, culminating in new visions of the unity of human knowledge, of the human spirit, and of God. Iqbal's thought contributed significantly to the establishment of Pakistan, to the religious and political ideals of the Iranian Revolution, and to the survival of Muslim identity in parts of the former USSR. It now serves as new bridge between East and West and between Islam and the other Religions of the Book. With a new Introduction by Javed Majeed, this edition of The Reconstruction opens the teachings of Iqbal to the modern, Western reader. It will be essential reading for all those interested in Islamic intellectual history, the renewal of Islam in the modern world, and political theory of Islam's relationship to the West.
Hell mattered in the United States' first century of nationhood. The fear of fire-and-brimstone haunted Americans and shaped how they thought about and interacted with each other and the rest of the world. Damned Nation asks how and why that fear survived Enlightenment critiques that diminished its importance elsewhere.
While its companion volume, The Resurrection in Retrospect, addresses the inadequacies of an approach to the Resurrection of Christ purely as an event of past historical time, The Reconstruction of Resurrection Belief articulates an alternative understanding of Resurrection faith as essentially a response of trust based upon a knowledge by acquaintance with the living presence of Christ today. In the hope that it may have some traction in an increasingly secular world of contemporary scientific realism, Carnley demonstrates an understanding of the nature of Resurrection faith in the language of today, with as much logical coherence as possible, and explains how the claim that the animating Spirit of the Christian community that Saint Paul spoke of as ‘the Spirit of life in Christ Jesus’ (Rom 8:2) may be justifiably identified in faith today as ‘the living presence of Jesus of Nazareth.’
Charles Reagan Wilson documents that for over half a century there existed not one, but two civil religions in the United States, the second not dedicated to honoring the American nation. Extensively researched in primary sources, Baptized in Blood is a significant and well-written study of the South’s civil religion, one of two public faiths in America. In his comparison, Wilson finds the Lost Cause offered defeated Southerners a sense of meaning and purpose and special identity as a precarious but distinct culture. Southerners may have abandoned their dream of a separate political nation after Appomattox, but they preserved their cultural identity by blending Christian rhetoric and symbols with the rhetoric and imagery of Confederate tradition. “Civil religion” has been defined as the religious dimension of a people that enables them to understand a historical experience in transcendent terms. In this light, Wilson explores the role of religion in postbellum southern culture and argues that the profound dislocations of Confederate defeat caused southerners to think in religious terms about the meaning of their unique and tragic experience. The defeat in a war deemed by some as religious in nature threw into question the South’s relationship to God; it was interpreted in part as a God-given trial, whereby suffering and pain would lead Southerners to greater virtue and strength and even prepare them for future crusades. From this reflection upon history emerged the civil religion of the Lost Cause. While recent work in southern religious history has focused on the Old South period, Wilson’s timely study adds to our developing understanding of the South after the Civil War. The Lost Cause movement was an organized effort to preserve the memory of the Confederacy. Historians have examined its political, literary, and social aspects, but Wilson uses the concepts of anthropology, sociology, and historiography to unveil the Lost Cause as an authentic expression of religion. The Lost Cause was celebrated and perpetuated with its own rituals, mythology, and theology; as key celebrants of the religion of the Lost Cause, Southern ministers forged it into a religious movement closely related to their own churches. In examining the role of civil religion in the cult of the military, in the New South ideology, and in the spirit of the Lost Cause colleges, as well as in other aspects, Wilson demonstrates effectively how the religion of the Lost Cause became the institutional embodiment of the South’s tragic experience.
