This "fresh, blunt, and highly persuasive account of how the West was won—for Jesus" (Newsweek) is now available in paperback. Stark's provocative report challenges conventional wisdom and finds that Christianity's astounding dominance of the Western world arose from its offer of a better, more secure way of life. "Compelling reading" (Library Journal) that is sure to "generate spirited argument" (Publishers Weekly), this account of Christianity's remarkable growth within the Roman Empire is the subject of much fanfare. "Anyone who has puzzled over Christianity's rise to dominance...must read it." says Yale University's Wayne A. Meeks, for The Rise of Christianity makes a compelling case for startling conclusions. Combining his expertise in social science with historical evidence, and his insight into contemporary religion's appeal, Stark finds that early Christianity attracted the privileged rather than the poor, that most early converts were women or marginalized Jews—and ultimately "that Christianity was a success because it proved those who joined it with a more appealing, more assuring, happier, and perhaps longer life" (Andrew M. Greeley, University of Chicago).

During the last three decades of the twentieth century, evangelical leaders and conservative politicians developed a political agenda that thrust "family values" onto the nation's consciousness. Ministers, legislators, and laypeople came together to fight abortion, gay rights, and major feminist objectives. They supported private Christian schools, home schooling, and a strong military. Family values leaders like Jerry Falwell, Phyllis Schlafly, Anita Bryant, and James Dobson became increasingly supportive of the Republican Party, which accommodated the language of family values in its platforms and campaigns. The family values agenda created a bond between evangelicalism and political conservatism. Family Values and the Rise of the Christian Right chronicles how the family values agenda became so powerful in American political life and why it appealed to conservative evangelical Christians. Conservative evangelicals saw traditional gender norms as crucial in cultivating morality. They thought these gender norms would reaffirm the importance of clear lines of authority that the social revolutions of the 1960s had undermined. In the 1970s and 1980s, then, evangelicals founded Christian academies and developed homeschooling curricula that put conservative ideas about gender and authority front and center. Campaigns against abortion and feminism coalesced around a belief that God created women as wives and mothers—a belief that conservative evangelicals thought feminists and pro-choice advocates threatened. Likewise, Christian right leaders championed a particular vision of masculinity in their campaigns against gay rights and nuclear disarmament. Movements like the Promise Keepers called men to take responsibility for leading their families. Christian right political campaigns and pro-family organizations drew on conservative evangelical beliefs about men, women, children, and authority. These beliefs—known collectively as family values—became the most important religious agenda in late twentieth-century American politics.

Winner of the Frank S. and Elizabeth D. Brewer Best First Book Prize of the American Society of Church History Society for U. S. Intellectual History Notable Title in American Intellectual History The story of liberal religion in the twentieth century, Matthew S. Hedstrom contends, is a story of cultural ascendency. This may come as a surprise-most scholarship in American religious history, after all, equates the numerical decline of the Protestant mainline with the failure of religious liberalism. Yet a look beyond the pews, into the wider culture, reveals a more complex and fascinating story, one Hedstrom tells in The Rise of Liberal Religion. Hedstrom attends especially to the critically important yet little-studied arena of religious book culture-particularly the religious middlebrow of mid-century-as the site where religious liberalism was most effectively popularized. By looking at book weeks, book clubs, public libraries, new publishing enterprises, key authors and bestsellers, wartime reading programs, and fan mail, among other sources, Hedstrom is able to provide a rich, on-the-ground account of the men, women, and organizations that drove religious liberalism's cultural rise in the 1920s, 1930s, and 1940s. Critically, by the post-WWII period the religious middlebrow had expanded beyond its Protestant roots, using mystical and psychological spirituality as a platform for interreligious exchange. This compelling history of religion and book culture not only shows how reading and book buying were critical twentieth-century religious practices, but also provides a model for thinking about the relationship of religion to consumer culture more broadly. In this way, The Rise of Liberal Religion offers both innovative cultural history and new ways of seeing the imprint of liberal religion in our own times.

Why, when traditionally organized religious groups are seeing declining membership and participation, are networks of independent churches growing so explosively? Drawing on in-depth interviews with leaders and participants, The Rise of Network Christianity explains the social forces behind the fastest-growing form of Christianity in the U.S., which Brad Christerson and Richard Flory have labeled "Independent Network Charismatic." This form of Christianity emphasizes aggressive engagement with the supernatural-including healing, direct prophecies from God, engaging in "spiritual warfare" against demonic spirits--and social transformation. Christerson and Flory argue that macro-level social changes since the 1970s, including globalization and the digital revolution, have given competitive advantages to religious groups organized as networks rather than traditionally organized congregations and denominations. Network forms of governance allow for experimentation with controversial supernatural practices, innovative finances and marketing, and a highly participatory, unorthodox, and experiential faith, which is attractive in today's unstable religious marketplace. Christerson and Flory hypothesize that as more religious groups imitate this type of governance, religious belief and practice will become more experimental, more orientated around practice than theology, more shaped by the individual religious "consumer," and authority will become more highly concentrated in the hands of individuals rather than institutions. Network Christianity, they argue, is the future of Christianity in America.

For decades now, Americans have believed that their country is deeply divided by “culture wars” waged between religious conservatives and secular liberals. In most instances, Protestant conservatives have been cast as the instigators of such warfare, while religious liberals have been largely ignored. In this book, L. Benjamin Rolsky examines the ways in which American liberalism has helped shape cultural conflict since the 1970s through the story of how television writer and producer Norman Lear galvanized the religious left into action. The creator of comedies such as All in the Family and Maude, Lear was spurred to found the liberal advocacy group People for the American Way in response to the rise of the religious right. Rolsky offers engaged readings of Lear’s iconic sitcoms and published writings, considering them as an expression of what he calls the spiritual politics of the religious left. He shows how prime-time television became a focus of political dispute and demonstrates how Lear’s emergence as an interfaith activist catalyzed ecumenical Protestants, Catholics, and Jews who were determined to push back against conservatism’s ascent. Rolsky concludes that Lear’s political involvement exemplified religious liberals’ commitment to engaging politics on explicitly moral grounds in defense of what they saw as the public interest. An interdisciplinary analysis of the definitive cultural clashes of our fractious times, The Rise and Fall of the Religious Left foregrounds the foundational roles played by popular culture, television, and media in America’s religious history.

Was America founded on Judeo-Christian principles? Are the Ten Commandments the basis for American law? In the paperback edition of this critically acclaimed book, a constitutional attorney settles the debate about religion's role in America's founding. In today's contentious political climate, understanding religion's role in American government is more important than ever. Christian nationalists assert that our nation was founded on Judeo-Christian principles, and advocate an agenda based on this popular historical claim. But is this belief true? The Founding Myth answers the question once and for all. Andrew L. Seidel builds his case by comparing the Ten Commandments to the Constitution and contrasting biblical doctrine with America's founding philosophy, showing that the Declaration of Independence contradicts the Bible. Thoroughly researched, this persuasively argued and fascinating book proves that America was not built on the Bible and that Christian nationalism is un-American. Includes a new epilogue reflecting on the role Christian nationalism played in fomenting the January 6, 2021, insurrection in DC and the warnings the nation missed.

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.

This text addresses the history and future of homegrown, mass Chinese Christianity. Drawing on a collection of sources, the author traces the transformation of Protestant Christianity in the 20th-century China from a small 'missionary' church buffeted by antiforeignism to an indigenous opular religion energized by nationalism.

This book is the culmination of a lifelong scholarly inquiry into Christian history, religion as a social institution, and the role of myth in the history of religions. Mack shows that religions are essentially mythological and that Christianity in particular has been an ever-changing mythological engine of social formation, from Roman times to its distinct American expression in our time. The author traces the cultural influence of the Christian myth that has persisted for sixteen hundred years but now should be much less consequential in our social and cultural life, since it runs counter to our democratic ideals. We stand at a critical impasse: badly splintered by conflicting groups pursuing their own social interests, a binding common myth needs to be established by renewing a truly cohesive national and international story rooted in our democratic and egalitarian origins, committed to freedom, equality, and vital human values.

Heikki Risnen offers a historical survey of the roots and first growth of the thoughts, values, and practices of the early Christians and explains the evolution of Christian belief in terms of vital adaptations to specific challenges. An ideal textbook for university introductory courses on the New Testament and Early Christianity, The Rise of Christian Beliefs offers chapters discussing paradigmatic events the life and death of Jesus and experiences of Easter, principal figures and groups, last things and afterlife, savior figures and the human condition, ethnicity, identity, and morality, and ritual community life.