Since the 1972 publication of Dean M. Kelley's Why Conservative Churches Are Growing, discussion of the Protestant mainline has focused on the tradition's decline. Elesha J. Coffman's The Christian Century and the Rise of Mainline Protestantism tells a different story, using the lens of the influential periodical The Christian Century to examine the rise of the mainline to a position of cultural prominence in the first half of the twentieth century.
The Catholic Church is on the threshold of a bold new era in its two-thousand year history. As the curtain comes down on the Church defined by the 16th-century Counter-Reformation, the curtain is rising on the Evangelical Catholicism of the third millennium: a way of being Catholic that comes from over a century of Catholic reform; a mission-centered renewal honed by the Second Vatican Council and given compelling expression by Blessed John Paul II and Pope Benedict XVI. The Gospel-centered Evangelical Catholicism of the future will send all the people of the Church into mission territory every day -- a territory increasingly defined in the West by spiritual boredom and aggressive secularism. Confronting both these cultural challenges and the shadows cast by recent Catholic history, Evangelical Catholicism unapologetically proclaims the Gospel of Jesus Christ as the truth of the world. It also molds disciples who witness to faith, hope, and love by the quality of their lives and the nobility of their aspirations. Thus the Catholicism of the 21st century and beyond will be a culture-forming counterculture, offering all men and women of good will a deeply humane alternative to the soul-stifling self-absorption of postmodernity. Drawing on thirty years of experience throughout the Catholic world, from its humblest parishes to its highest levels of authority, George Weigel proposes a deepening of faith-based and mission-driven Catholic reform that touches every facet of Catholic life -- from the episcopate and the papacy to the priesthood and the consecrated life; from the renewal of the lay vocation in the world to the redefinition of the Church's engagement with public life; from the liturgy to the Church's intellectual life. Lay Catholics and clergy alike should welcome the challenge of this unique moment in the Church's history, Weigel urges. Mediocrity is not an option, and all Catholics, no matter what their station in life, are called to live the evangelical vocation into which they were baptized: without compromise, but with the joy, courage, and confidence that comes from living this side of the Resurrection.
First published in 1997, The Outrageous Idea of Christian Scholarship is a landmark work that offered a bold call to re-establish Christian perspectives in academia. For this second edition, George M. Marsden has added a new preface as well as an entirely new chapter reflecting on the changing landscape of academia in the quarter century since the book first appeared.
The American political scene today is poisonously divided, and the vast majority of white evangelicals play a strikingly unified, powerful role in the disunion. These evangelicals raise a starkly consequential question for electoral politics: Why do they claim morality while supporting politicians who act immorally by most Christian measures? In this clear-eyed, hard-hitting chronicle of American religion and politics, Anthea Butler answers that racism is at the core of conservative evangelical activism and power. Butler reveals how evangelical racism, propelled by the benefits of whiteness, has since the nation's founding played a provocative role in severely fracturing the electorate. During the buildup to the Civil War, white evangelicals used scripture to defend slavery and nurture the Confederacy. During Reconstruction, they used it to deny the vote to newly emancipated blacks. In the twentieth century, they sided with segregationists in avidly opposing movements for racial equality and civil rights. Most recently, evangelicals supported the Tea Party, a Muslim ban, and border policies allowing family separation. White evangelicals today, cloaked in a vision of Christian patriarchy and nationhood, form a staunch voting bloc in support of white leadership. Evangelicalism's racial history festers, splits America, and needs a reckoning now.
Gauvreau explores the persistence and development of the evangelical creed as the intellectual expression of Protestant religion which largely defined English-Canadian culture in the Victorian period. This popular theology, which linked Methodist and Presbyterian church colleges to the world of popular preaching, was based on the Bible not only as the foundation of personal piety but as a sacred record of human history: past, present, and future. Gauvreau shows that the evangelical creed proved flexible when faced with the challenges of Darwinian evolution, higher criticism, and other new intellectual currents, and that it remained central to the intellectual life of the churches. By accommodating those aspects of modern thought most compatible with evangelicalism and filtering out those more threatening, clergymen-professors such as Samuel Nelles, Nathanael Burwash, George Monro Grant, and William Caven were able to find creative ways to move their churches toward social reform in the late nineteenth century. The evangelical synthesis lost its cultural supremacy only in the twentieth century, when the complexity of theological discussion in the church colleges broke down the close links between professor and preacher.
Stanley J. Grenz evaluates the course of evangelical theology and sets out a bold agenda for a new century. He proposes that evangelical theology, to remain vibrant and vital in the postmodern era, should find its central integrative motifs in the reign of God and the community of Christ.
"[This book] charts the transformation of one of the world's great religions during an age marked by world wars, genocide, nationalism, decolonization, and powerful ideological currents, many of them hostile to Christianity"--Amazon.com.
Evangelical Gothic explores the bitter antagonism that prevailed between two defining institutions of nineteenth-century Britain: Evangelicalism and the popular novel. Christopher Herbert begins by retrieving from near oblivion a rich anti-Evangelical polemical literature in which the great religious revival, often lauded in later scholarship as a "moral revolution," is depicted as an evil conspiracy centered on the attempted dismantling of the humanitarian moral culture of the nation. Examining foundational Evangelical writings by John Wesley and William Wilberforce alongside novels by Charles Dickens, George Eliot, Bram Stoker, and others, Herbert contends that the realistic popular novel of the time was constitutionally alien to Evangelical ideology and even, to some extent, took its opposition to that ideology as its core function. This provocative argument illuminates the frequent linkage of Evangelicalism in nineteenth-century fiction with the characteristic imagery of the Gothic–with black magic, with themes of demonic visitation and vampirism, and with a distinctive mood of hysteria and panic.
In 1900 many assumed the twentieth century would be a Christian century because Western "Christian empires" ruled most of the world. What happened instead is that Christianity in the West declined dramatically, the empires collapsed, and Christianity's center moved to Africa, Asia, Latin America, and the Pacific. How did this happen so quickly? Respected scholar and teacher Scott Sunquist surveys the most recent century of Christian history, highlighting epochal changes in global Christianity. He also suggests lessons we can learn from this remarkable global Christian reversal. Ideal for an introduction to Christianity or a church history course, this book includes a foreword by Mark Noll.
A new history explores the commercial heart of evangelical Christianity. American evangelicalism is big business. For decades, the world’s largest media conglomerates have sought out evangelical consumers, and evangelical books have regularly become international best sellers. In the early 2000s, Rick Warren’s The Purpose Driven Life spent ninety weeks on the New York Times Best Sellers list and sold more than thirty million copies. But why have evangelicals achieved such remarkable commercial success? According to Daniel Vaca, evangelicalism depends upon commercialism. Tracing the once-humble evangelical book industry’s emergence as a lucrative center of the US book trade, Vaca argues that evangelical Christianity became religiously and politically prominent through business activity. Through areas of commerce such as branding, retailing, marketing, and finance, for-profit media companies have capitalized on the expansive potential of evangelicalism for more than a century. Rather than treat evangelicalism as a type of conservative Protestantism that market forces have commodified and corrupted, Vaca argues that evangelicalism is an expressly commercial religion. Although religious traditions seem to incorporate people who embrace distinct theological ideas and beliefs, Vaca shows, members of contemporary consumer society often participate in religious cultures by engaging commercial products and corporations. By examining the history of companies and corporate conglomerates that have produced and distributed best-selling religious books, bibles, and more, Vaca not only illustrates how evangelical ideas, identities, and alliances have developed through commercial activity but also reveals how the production of evangelical identity became a component of modern capitalism.
