During Reconstruction, former abolitionists in the North had a golden opportunity to pursue true racial justice and permanent reform in America. But after the sacrifice made by thousands of Union soldiers to arrive at this juncture, the moment soon slipped away, leaving many whites throughout the North and South more racist than before. Edward J. Blum takes a fresh look at the reasons for this failure in Reforging the White Republic, focusing on the vital role that religion played in reunifying northern and southern whites into a racially segregated society. A blend of history and social science, Reforging the White Republic offers a surprising perspective on the forces of religion as well as nationalism and imperialism at a critical point in American history.

How is it that in America the image of Jesus Christ has been used both to justify the atrocities of white supremacy and to inspire the righteousness of civil rights crusades? In The Color of Christ, Edward J. Blum and Paul Harvey weave a tapestry of American dreams and visions--from witch hunts to web pages, Harlem to Hollywood, slave cabins to South Park, Mormon revelations to Indian reservations--to show how Americans remade the Son of God visually time and again into a sacred symbol of their greatest aspirations, deepest terrors, and mightiest strivings for racial power and justice. The Color of Christ uncovers how, in a country founded by Puritans who destroyed depictions of Jesus, Americans came to believe in the whiteness of Christ. Some envisioned a white Christ who would sanctify the exploitation of Native Americans and African Americans and bless imperial expansion. Many others gazed at a messiah, not necessarily white, who was willing and able to confront white supremacy. The color of Christ still symbolizes America's most combustible divisions, revealing the power and malleability of race and religion from colonial times to the presidency of Barack Obama.

In this major reconceptualization of the history of U.S. foreign policy, Walter Hixson engages with the entire sweep of that history, from its Puritan beginnings to the twenty-first century’s war on terror. He contends that a mythical national identity, which includes the notion of American moral superiority and the duty to protect all of humanity, has had remarkable continuity through the centuries, repeatedly propelling America into war against an endless series of external enemies. As this myth has supported violence, violence in turn has supported the myth. The Myth of American Diplomacy shows the deep connections between American foreign policy and the domestic culture from which it springs. Hixson investigates the national narratives that help to explain ethnic cleansing of Indians, nineteenth-century imperial thrusts in Mexico and the Philippines, the two World Wars, the Cold War, the Iraq War, and today’s war on terror. He examines the discourses within America that have continuously inspired what he calls our “pathologically violent foreign policy.” The presumption that, as an exceptionally virtuous nation, the United States possesses a special right to exert power only encourages violence, Hixson concludes, and he suggests some fruitful ways to redirect foreign policy toward a more just and peaceful world.

The first guide to American religious history from colonial times to the present, this anthology features twenty-two leading scholars speaking on major themes and topics in the development of the diverse religious traditions of the United States. These include the growth and spread of evangelical culture, the mutual influence of religion and politics, the rise of fundamentalism, the role of gender and popular culture, and the problems and possibilities of pluralism. Geared toward general readers, students, researchers, and scholars, The Columbia Guide to Religion in American History provides concise yet broad surveys of specific fields, with an extensive glossary and bibliographies listing relevant books, films, articles, music, and media resources for navigating different streams of religious thought and culture. The collection opens with a thematic exploration of American religious history and culture and follows with twenty topical chapters, each of which illuminates the dominant questions and lines of inquiry that have determined scholarship within that chapter's chosen theme. Contributors also outline areas in need of further, more sophisticated study and identify critical resources for additional research. The glossary, "American Religious History, A–Z," lists crucial people, movements, groups, concepts, and historical events, enhanced by extensive statistical data.

Americans have long acknowledged a deep connection between evangelical religion and democracy in the early days of the republic. This is a widely accepted narrative that is maintained as a matter of fact and tradition—and in spite of evangelicalism’s more authoritarian and reactionary aspects. In Conceived in Doubt, Amanda Porterfield challenges this standard interpretation of evangelicalism’s relation to democracy and describes the intertwined relationship between religion and partisan politics that emerged in the formative era of the early republic. In the 1790s, religious doubt became common in the young republic as the culture shifted from mere skepticism toward darker expressions of suspicion and fear. But by the end of that decade, Porterfield shows, economic instability, disruption of traditional forms of community, rampant ambition, and greed for land worked to undermine heady optimism about American political and religious independence. Evangelicals managed and manipulated doubt, reaching out to disenfranchised citizens as well as to those seeking political influence, blaming religious skeptics for immorality and social distress, and demanding affirmation of biblical authority as the foundation of the new American national identity. As the fledgling nation took shape, evangelicals organized aggressively, exploiting the fissures of partisan politics by offering a coherent hierarchy in which God was king and governance righteous. By laying out this narrative, Porterfield demolishes the idea that evangelical growth in the early republic was the cheerful product of enthusiasm for democracy, and she creates for us a very different narrative of influence and ideals in the young republic.

A panoramic cultural and legal history that traces the roots of antisemitism and racism to early Christian theology Since the earliest days of Christianity, theologians expressed pervasive anxiety about Jews as equal members of society, and, with European expansion in the early modern period, that anxiety extended to people of color. This troubling legacy still haunts us today. Christian Supremacy demonstrates how theological and legal frameworks created by the church centuries ago laid the seeds of antisemitism and anti-Black racism and reveals why Christian identity lies at the heart of the world’s violent white supremacy movements. In a powerful historical narrative spanning nearly two millennia, Magda Teter describes how Christian theology of late antiquity cast Jews as “children born to slavery,” and how the supposed theological inferiority of Jews became inscribed into law, creating tangible structures that reinforced a sense of Christian domination and superiority. With the dawn of European colonialism, a distinct brand of European Christian supremacy found expression in the legally sanctioned enslavement and exploitation of people of color, later taking the form of white Christian supremacy in the New World. Drawing on a wealth of primary evidence ranging from the theological and legal to the philosophical and artistic, Christian Supremacy is a profound reckoning with history that traces the roots of the modern rejection of Jewish and Black equality to an enduring Christian heritage of exclusion, intolerance, and persecution.

Pioneering historian, sociologist, editor, novelist, poet, and organizer, W. E. B. Du Bois was one of the foremost African American intellectuals of the twentieth century. While Du Bois is remembered for his monumental contributions to scholarship and civil rights activism, the spiritual aspects of his work have been misunderstood, even negated. W. E. B. Du Bois, American Prophet, the first religious biography of this leader, illuminates the spirituality that is essential to understanding his efforts and achievements in the political and intellectual world. Often labeled an atheist, Du Bois was in fact deeply and creatively involved with religion. Historian Edward J. Blum reveals how spirituality was central to Du Bois's approach to Marxism, pan-Africanism, and nuclear disarmament, his support for black churches, and his reckoning of the spiritual wage of white supremacy. His writings, teachings, and prayers served as articles of faith for fellow activists of his day, from student book club members to Langston Hughes. A blend of history, sociology, literary criticism, and religious reflection in the model of Du Bois's best work, W. E. B. Du Bois, American Prophet recasts the life of this great visionary and intellectual for a new generation of scholars and activists. Honorable Mention, 2007 Gustavus Myers Center Outstanding Book Awards

“[A] powerful examination of a nation trying to make sense of the complex changes and challenges of the post–Civil War era.” —Carol Berkin, author of A Brilliant Solution: Inventing the American Constitution In 1877—a decade after the Civil War—not only was the United States gripped by a deep depression, but the country was also in the throes of nearly unimaginable violence and upheaval, marking the end of the brief period known as Reconstruction and reestablishing white rule across the South. In the wake of the contested presidential election of 1876, white supremacist mobs swept across the South, killing and driving out the last of the Reconstruction state governments. A strike involving millions of railroad workers turned violent as it spread from coast to coast, and for a moment seemed close to toppling the nation’s economic structure. Celebrated historian Michael A. Bellesiles reveals that the fires of that fated year also fueled a hothouse of cultural and intellectual innovation. He relates the story of 1877 not just through dramatic events, but also through the lives of famous and little-known Americans alike. “A superb and troubling book about the soul of Modern America.” —William Deverell, director of the Huntington-USC Institute on California and the West “A bold, insightful book, richly researched, and fast paced . . . Bellesiles vividly portrays on a single canvas the violent confrontations in 1877.” —Alfred F. Young, coeditor of Revolutionary Founders: Rebels, Radicals, and Reformers in the Making of the Nation “[A] wonderful read that is sure to appeal to those interested in the challenges of creating a post–Civil War society.” —Choice

In the battles over religion and politics in America, both liberals and conservatives often appeal to history. Liberals claim that the Founders separated church and state. But for much of American history, David Sehat writes, Protestant Christianity was intimately intertwined with the state. Yet the past was not the Christian utopia that conservatives imagine either. Instead, a Protestant moral establishment prevailed, using government power to punish free thinkers and religious dissidents. In The Myth of American Religious Freedom, Sehat provides an eye-opening history of religion in public life, overturning our most cherished myths. Originally, the First Amendment applied only to the federal government, which had limited authority. The Protestant moral establishment ruled on the state level. Using moral laws to uphold religious power, religious partisans enforced a moral and religious orthodoxy against Catholics, Jews, Mormons, agnostics, and others. Not until 1940 did the U.S. Supreme Court extend the First Amendment to the states. As the Supreme Court began to dismantle the connections between religion and government, Sehat argues, religious conservatives mobilized to maintain their power and began the culture wars of the last fifty years. To trace the rise and fall of this Protestant establishment, Sehat focuses on a series of dissenters--abolitionist William Lloyd Garrison, suffragist Elizabeth Cady Stanton, socialist Eugene V. Debs, and many others. Shattering myths held by both the left and right, David Sehat forces us to rethink some of our most deeply held beliefs. By showing the bad history used on both sides, he denies partisans a safe refuge with the Founders.

It was sung at Ronald Reagan's funeral, and adopted with new lyrics by labor radicals. John Updike quoted it in the title of one of his novels, and George W. Bush had it performed at the memorial service in the National Cathedral for victims of September 11, 2001. Perhaps no other song has held such a profoundly significant--and contradictory--place in America's history and cultural memory than the "The Battle Hymn of the Republic." In this sweeping study, John Stauffer and Benjamin Soskis show how this Civil War tune has become an anthem for cause after radically different cause. The song originated in antebellum revivalism, with the melody of the camp-meeting favorite, "Say Brothers, Will You Meet Us." Union soldiers in the Civil War then turned it into "John Brown's Body." Julia Ward Howe, uncomfortable with Brown's violence and militancy, wrote the words we know today. Using intense apocalyptic and millenarian imagery, she captured the popular enthusiasm of the time, the sense of a climactic battle between good and evil; yet she made no reference to a particular time or place, allowing it to be exported or adapted to new conflicts, including Reconstruction, sectional reconciliation, imperialism, progressive reform, labor radicalism, civil rights movements, and social conservatism. And yet the memory of the song's original role in bloody and divisive Civil War scuttled an attempt to make it the national anthem. The Daughters of the Confederacy held a contest for new lyrics, but admitted that none of the entries measured up to the power of the original. "The Battle Hymn" has long helped to express what we mean when we talk about sacrifice, about the importance of fighting--in battles both real and allegorical--for the values America represents. It conjures up and confirms some of our most profound conceptions of national identity and purpose. And yet, as Stauffer and Soskis note, the popularity of the song has not relieved it of the tensions present at its birth--tensions between unity and discord, and between the glories and the perils of righteous enthusiasm. If anything, those tensions became more profound. By following this thread through the tapestry of American history, The Battle Hymn of the Republic illuminates the fractures and contradictions that underlie the story of our nation.